LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

PRINCETON,     N.    J. 


Division. 
S-r'-fhrni ... 


rjtL-rfi*** 


tS  , 


.THE 

HARMONY 

O  F    T  H  E 

Divine  Attributes, 

IN    THE 

Contrivance  and  Accornplijkment 

O     F 

Man's  REDEMPTION 

B  Y    T  H  E 

Lord  JESUS  CHRIST: 

O    R, 

DISCOURSES 

Wherein  is  fhewn 

How  the  Wifdom,  Mercy,  Jufiice,  Holinefs,  Pow- 
er, and  Truth  of  God  are  glorified  in  that 
great  and  blejjed  Work. 


By 

WILLIAM  BATE 

.c, 

D. 

D. 

Which  Things  the  Jngels  def.re  to  look  into. 

1 

Pet. 

i.    12. 



LONDON,  Printed : 

^Wilmington,   Re-printed,   and  Sold  by 
James  Adams,  in  Market-fir eet,   177 1 . 


[     Hi     1 


THE 

PREFACE. 

TH  E  Subjeci  of  the  enfuing  Difcourfes  is 
of  that  inejlimable  Excellency  and  Impor- 
tance^ that  it  deferves  our  deeped  Re- 
feclions  and  Care  to  confider  and  apply  it :  It  is  the 
great  Myftery  of  Godlinefs,  the  Defign  of  Eternal 
Wifdom,  the  chief  eft  of  all  God's  Works,  that  con- 
tains the  glorious  Wonders  of  his  Mercy  and  Pow- 
er, wherein  he  renders  himfelf  moji  worthy  of  our 
fupreme  Veneration  and  Ajfeclion.  Our  mo/l  raif- 
ed  Thoughts  are  infinitely  beneath  its  Dignity. 
Though  the  Light  of  the  Gofpel  hath  clearly  re- 
vealedfo  much  of  it  as  is  requifte  to  be  known  in 
cur  earthly  State, yet  thefublimer  Parts  areftillfe- 
cret,  andrefervedfor  afullDifcovery  by  the  Bright- 
Tie  fs  of  our  Saviour  s  Appearance,  Now  if  the 
Excellency  of  Things  excites  our  Spirits  to  be  at- 
tentive infearching  into  their  Nature,  this  Divine 
Objecl  Jhould  awaken  all  our  Powers,  and  arreft 
our  Minds,  in  the  ferious  fteady  Contemplation  of 
it,  being  alone  capable  to  fatisfy  their  Immortal 
Appetite. 

The  Importance  of  it  is  correfpondent  to  its  Ex- 
A  z  cellejicy, 


i  &  i 

cellency -,  for  it  is  no  lefs  than  the  Recovery  of  us 
from  extreme  and  eternal  Mifery,  and  the  Re- 
Storing  of  us  to  the  Enjoyment  of  the  Blejfed  God ; 
a  Felicity  without  Comparifon  or  End.  If  we 
'  have  any  Regard  to  Salvation,  [and  who  would 
be  fo  unhappy  as  to  negleff  it  for  unconcerning 
frivolous  Vanities  ?)  it  will  be  delightful  to  know 
the  Means  by  which  we  may  obtain  it ;  and  to  em- 
ploy the  flying  Moments  of  ourjhort  Time,  in  thofe 
Things  that  are  profitable  for  our  loft  End,  that 
we  may  not  lofe  Temporal  and  Eternal  Life  to- 
gether. 

Many  of  the  ancient  and  modern  Divines  have 
written  of  this  Noble  Argument,  from  whom  I 
have  received  Benefit  in  the  following  Compofure ; 
T>iit  none,  as  I  know,  hath  confidered  all  the  Parts 
together,  and prefented  them  in  one  View.  There 
fill  remains  a  rich  Abundance  for  the  perpetual 
Exercife  of  our  Spirits.  The  Eternal  Word  alone 
was  able  to  perfeft  all  Things  by  once  fpeaking. 
Human  Words  are  but  an  Eccho  that  anfwers  the 
Voice  of  God,  a?id  cannot  fully  exprefs  its  Power, 
nor  pafsfo  i?nmediately  through  the  Senfe  to  the 
Heart-,  but  they  mufi  be  repeated.  May  thefej 
Difcourfes  be  effeftual  to  inflame  us  with  the  mofl 
ardent  Love  to  our  Saviour,  who  ranfomed  us  with 
the  invaluable  Price  of  his  own  Blood,  and  to  per- 
fuade  us  to  live  for  Heaven,  the  Pur  chafe  of  that 
f acred  Treafure,  and  Ifloallfor  ever  acknowledge 
the  Divine  Grace,  and  obtain  my  utmoft  Aim. 

W,  Bates,1 


[  *  ] 

THE 

.HARMONY 

O    F 

The  Divine  Attributes,  &c. 

CHAP.     I. 

The  Introduction.  A  Jhort  View  of  Manys  primitive 
State.  His  Conformity  to  God\  natural,  moral,  and 
in  Happinefs  and  Dominion  over  the  Creatures.  The 
moral  Refemblance,  as  it  refers  to  all  the  Faculties. 
The  Happinefs  of  Man  with  refpecl  to  his  fenfitive  and 
fpiritual  Nature.  Ofallfublunary  Creatures  he  is  only 
capable  of  a  Law,  What  the  Law  of  Nature  contains. 
God  entered  into  a  Covenant  with  Man.  The  Rea- 
fons  of  that  Bifpenfation.  The  Terms  of  the  Cove- 
nant were  becoming  God  and  Man.  The  fpecial 
Claufe  in  the  Covenant  concerning  the  Tree  of  Know- 
■  ledge  of  Good  and  Evil.  The  Reafons  of  the  Prohibi- 
tion. 

TH  E  Felicity  which  the  Lord  Jefus  procu- 
red for  Believers,  includes  a  perfect  Free- 
dom from  Sin,  and  all  afflictive  Evils,  the 
juft  Conlequents  of  it  j    and  the  Fruition 
of  Righteoujnejs,  Peace,  and  Joy,  wherein  the  King- 

A  3  dom 


2       The  Harmony  of  the  Divine  Attributes 

dom  of  God  confifts.  In  this  the  Evangelical  Co- 
venant excels  the  natural ;  the  Law  fuppofes  Man 
upright,  and  the  Happinefs  it  promifes  to  exad 
Obedience,  is  called  Life  ;  it  rewards  Innocence  with 
Immortality  :  But  the  Bleffednefs  of  the  Gofpel  is 
ftiled  Salvation,  which  (ignifies  the  refcuing  of  lapfed 
Man  from  a  State  of  Mifery,  and  the  in  veiling  of  hirq 
with  unperifhing  Glory. 

In  order  to  the  Difcovery  of  the  Excellency  of 
this  Benefit,  and  the  endearing  Obligations  laid  on 
us  by  our  Redeemer,  it  is  neceffary  to_  take  a  View  of 
that  dreadful  and  defperate  Calamity  which  feized 
upon  Mankind  :  The  Wretchednefs  of  our  Capti- 
vity illuftrates  the  Glory  of  our  Redemption.  And 
fince  the  Mifery  of  Man  was  not  the  original  Condi- 
tion of  his  Nature,  but  the  Effect  of  his  guilty  Choice, 
it  is  requifite  to  make  fome  Reflection  upon  his  firft 
State,  as  he  came  out  of  the  pure  Hands  of  God  5 
that  comparing  our  prefent  Mifery  with  our  loft 
Happinefs,  we  may  revive  in  our  Breads  the  Affecti- 
ons of  Sorrow,  Shame  and  Indignation  againft  our- 
felves ;  and  confidering  that  the  Heavenly  Adam 
hath  purchafed  for  us  a  Title  to  a  better  Inheritance 
than  was  forfeited  by  the  earthly  One,  we  may  with 
the  more  affectionate  Gratitude  extol  the  Favour 
and  Power  of  our  Redeemer. 

God  who  is  the  living  Fountain  of  all  Perfections, 
fpent  an  entire  Eternity  in  the  Contemplation  of  his 
own  Excellencies,  before  any  Creature  was  made. 
In  the  Moment  appointed  by  his  Wifdom,  he  gave 
thefrft  Being  to  the  World.  Three  diftinct  Orders 
of  Natures  he  formed,  the  one  purely  Spiritual^  the 
other  purely  Material,  and  between  both  one  Mixt% 
which  unites  the  Extremes  in  itfelf :  This  is  Man% 
the  Abridgment  of  the  Univerfe,  allied  to  the  An- 
gels in  his  Soul,  and  to  material  Things  in  his  Body,' 

and 


in  Contriving  Mans  Redemption]  3 

and  capable  of  the  Happinefs  of  both  -,  by  his  inter- 
nal  Faculties  enjoying  the  Felicity  of  the  Intellectual* 
and  by  his  external  tafting  the  Pleafures  of  the  fenji- 
five  World.  Man's  greateft  Excellency  was  a  per- 
fect Conformity  to  the  Divine  Pattern.  God  created 
plan  in  his  own  Likenefs,  in  the  Image  of  God  created 
be  him.     This  includes, 

Firft,  The  natural  Similitude  of  God  in  the  Sub- 
fiance  of  the  Soul,  as  it  is  an  intelligent,  free,  fpiritual 
and  immortal  Being,  This  is  affigned  to  be  the 
Reafonof  the  Law,  that  Whofo  fheds  Man's  Blood,  by 
Man  Jhall  his  Blood  be  Jhed -,  for  in  the  Image  of  God 
made  he  Man,  Gen.  ix.  6. 

Secondly  %  A  moral  Refemblance  in  its  Qualities  and 
Perfections. 

Thirdly,  That  Happinefs  and  Dignity  of  Man's 
State,  which  was  the  Confequent  and  Acceffton  to  his 
Holinefs.  The  natural  Refemblance  I  fhall  not  in- 
fill on.  For  the  diftinct  Illuftration  of  the  other, 
we  may  confider  God  in  a  threefold  Refpect. 

1.  In  refpect  of  his  abfolute  Holinefs,  unfpottedFu- 
rity,  infinite  Goodnefs,  •  incorruptible  Juflice,  and 
whatever  we  conceive  under  the  Notion  of  moral 
Perfections. 

2.  With  refpect  to  his  complete  BlefTednefs,  (the 
Refult  to  his  infinite  Excellencies  •,)  as  he  is  perfectly 
exempt  from  all  Evils  which  might  allay  and  lerTen 
his  Felicity,  and  enjoy  thofe  Pleafures  which  are 
worthy  of  his  pure  Nature  and  glorious  State. 

3.  In  regard  of  his  fupreme  Dominion,  which  ex- 
tends itfelf  to  all  Things  in  Heaven  and  Earth.  Now 
in  the  Participation  of  thefe  the  Image  of  God  did 
principally  confift.  The  Holinefs  of  Man  was  the 
Copy  of  the  Divine  Purity,  his  Happinefs  a  Repre- 
fentation  of  the  Divine  Felicity  3   and  his  Dominion 

over 


4       The.  Harmony  of  the  Divine  Attributes 

over  the   lower  World  the  Refemblance  of   God's 
Sovereignty. 

I  will  take  a  particular  Survey  of  them. 

i.  Man  was  conformed  to  God  in  Holinefs.  This 
appears  by  the  Expreffions  of  the  Apoftle  concerning 
the  Sanctification  of  corrupt  Man,  which  he  fets 
forth,  by  the  renewing  of 'him  in  Knowledge,  Right  eouf- 
ycfs  and  Holinefs,  after  the  Image  cf  the  Creator  The 
Renovation  or  Things  is  the  reftoring  of  them  to  their 
primitive  State,  and  is  more  or  lefs  perfect,  by  its 
.Proportion  to  or  Diftance  from  the  Original,  Holi- 
nefs and  Righteoufnefs  are  the  comprehenfive  Sum 
of  the  Moral  Law,  which  not  only  reprefents  the 
Will,  but  the  Nature  of  God  in  his  Supreme  Excel- 
lency, and  in  Conformity  to  it  the  Divine  Likenefs 
eminently  appeared.  Adam  was  created  with  the 
Perfection  of  Grace  :  The  Progrefs  of  thz  molt  ex- 
cellent Saints  is  incomparably  fhortof  his  Beginning: 
By  this  we  may  in  Part  conjecture  at  the  Beauty  of 
Holinefs  in  him,  of  which  one  faint  Ray  appearing 
in  renewed  Perfons  is  fo  amiable.  This  Primitive 
Beauty  is  expreft  in  Scripture  by  Rectitude  :  God 
made  Man  upright.  There  was  an  univerfal  entire 
Rectitude  in  his  Faculties,  difpofing  them  for  their 
proper  Operations.  This  will  more  fully  appear  by 
confidering  the  diftinct  Powers  of  the  Soul,  in  their 
regular  Conftitutions. 

i.  The  Underftanding  was  enriched  with  Know, 
ledge.  Nature  was  unveiled  to  Adam,  he  entered  into 
irs  Sanctuary,  and  difcovered  its  myfierious  Operati- 
ons. When  the  Creatures  came  to  pay  their  Homage 
to  him,  wbaifoever  he  called  them,  that  was  the  Name 
thereof,  Gen.  ii.  19.  And  their  Names  expreft  their  Na- 
tures. His  Knowledge  reached  through  the  whole  Com- 
ptfs  of  the  Creation,  from  the  Sun  the  glorious  Veffel 
of  L\ght,iQtheGlow-wcrmthuMne$intheHedge.  And 

this 


in  Contriving  Mans  Redemption.  $ 

this  Knowledge  was  not  acquired  by  Study,  it  was  not 
the  Fruit  of  anxious  Enquiry,  but  as  the.  Illuminati- 
on "  of  the  Air  is  in  an  inftant  by  the  Light  of  the 
Morning,  fo  his  Underflanding  was  enlightned  by  a 
pure  Beam  from  the  Father  of  Lights. 

Befides,  he  had  fuch  a  Knowledge  of  the  Deity,  as 
was  diffident  for  his  Duty  and  Felicity.  His  Mind 
didnotftick  in  ihe -material  Part  of  Things,  but  afcend- 
ed  by  the  feveral  Ranks  of  Beings  to  the  univerfal 
Caufe.  He  difcovered  the  Glory  of  the  Divine  Ef~ 
fence  and  Attributes  by  their  wonderful  Effecls. 

i.  Almighty  Power.  When  he  firlt  opened  his 
Eyes,  the  ltupendous  Fabrick  of  Heaven  and  Earth 
prefented  itfdf  to  his  View,  and  in  it  the  mod  ex- 
prefs  and  clear  Characlers  of  that  glorious  Power 
which  produced  it.  For  what  could  overcome  the 
infinite  Diiiance  between  not  being  and  being, 
infinite  Power  ?  As  there  is  no  Proportion  between 
not  being  and  being,  fo  the  Caufe  which  unites  thofe 
Terms,  mud  be  without  Limits.  Now  the  Divine 
Word  alone  (which  calls  the  Things  that  are  not,  as 
if  they  were)  caufed  the  World  to  rife  from  the  Abyfs 
of  empty  nothing.  At  God's  Command  the  Heavens 
and  all  their  Hofi  were  created.  And  this  led  him  to 
confider  the  lmmenfity  of  the  Divine  EfTence ;  for 
infinite  Power  is  incompatible  with  a  finite  Efifence, 
and  by  the  Confideration  of  the  lmmenfity  he  might 
afcend  to  the  Eternity  of  God.  To  be  eternal  with- 
out Beginning,  and  infinite  without  Bounds,  infer 
one  another,  and  necefiarily  exifi  in  the  fame  SubjecJ. 
For  it  is  impoflible  that  any  Thing  which  is  formed  by 
another,  ami  hath  a  Beginning,  mould  not  be  limit- 
ed in  its  Nature  by  the  Caufe  that  produced  it. 
Therefore  the  Apoftle  declares,  Rom.  i.  20.  that 
the  Eternal  Power  of  Cod  is  fet  forth  in  the  Creation 

of 


6       The  Harmony  of  the  Divine  Attributes 

of  the  World  ;  joining  with  the  Difcovery  of  his 
Power,  that  of  his  Eternity. 

2.  Admirable  Wifdom  appeared  to  Man  in  the 
Creation.  For  by  confidering  the  Variety  and  Uni- 
on, the  Order  and  Efficacy,  the  Beauty  and  Stability 
of  the  World,  he  clearly  difcerned  that  Wifdom 
which  fo  regularly  difpofed  all.  It  is  thus  that 
Wifdom  fpeaks,  Prov.  viii.  27.  28.  29.  When  he  pre- 
fared  the  Heavens,  I  was  there :  When  he  jet  a  Compafs 
upon  the  Face  of  the  Depth :  When  he  eftablifhed  the 
Clouds  above :  When  he  ftrengthened  the  Fountains  of . 
cfthe  Deep  :  When  he  gave  the  Sea  his  Decree,  that  the 
Waters  fhould  not  pafs  his  Commandments :  When  he 
appointed  the  Foundations  of  the  Earth ;  /  was  with 
him,  contriving  all  in  the  bed  Manner  for  Ornament 
and  Ufe.  The  Knowledge  of  this  filled  his  Soul  with 
Wonder  and  Delight.  The  Pfalmift  breaks  forth 
with  Aftonifhment,  as  one  in  the  midft  of  innume- 
rable Miracles,  Pfal.  civ.  24.  O  Lord,  how  manifold 
are  thy  Works !  In  Wifdom  haft  thou  made  them  all. 
And  if  he  difcovered  fuch  Wonderful  and  Divine 
Wifdom  in  the  Works  of  God,  when  the  Vigour 
of  the  human  Underftanding  was  fo  much  impaired 
by  the  Fall ;  how  much  more  did  Adam,  who  per- 
fectly underftood  Univerfal  Nature,  the  Offices  of  its 
Parts,  the  Harmony  of  the  Whole,  and  all  the  juft 
Laws  of  Union,  by  which  God  hath  joined  together 
fuch  a  Multitude  of  Beings  fo  diftant  and  difagreeing, 
and  how  the  Publick  Peace  is  preferved  by  their  pri- 
vate Enmity  ?  This  Difcovery  caufed  him  to  ac- 
knowledge, that  Great  is  the  Lord,  and  of  great  Power ; 
his  Under  (landing  is  infinite. 

3.  Infinite  Goodnefs  mined  forth  in  the  Creation. 
This  is  the  leading  Attribute,  that  called  forth  the 
reft  to  work.  As  there  was  no  Matter,  fo  no  Mo- 
tive to  induce  God  to  make  the  World,  but  what 

arofe 


'in  Contriving  Mans  Redemption.  7 

arofe  from  his  Goodnefs :  For  he  is  an  All-fufficient 
Being,  pefectly  bleffed  in  himfelf.  His  Majeity  is 
not  increafed  by  the  Adoration  of  Angels,  nor  his 
Greatnefs  by  the  Obedience  of  Nature  •,  neither 
was  he  lefs  happy,  or  content,  in  that  eternal  Du- 
ration before  the  Exiftence  of  any  Creature,  than  he 
is  fince.  His  Original  Felicity  is  equally  incapable 
ofAccefllon,  as  of  Diminution.  It  is  evident  there- 
fore, that  only  free  and  unexcited  Goodnefs  moved 
him  to  create  all  Things,  that  he  might  impart  Being 
and  Happinefs  to  the  Creature,  not  enrich  his  own. 
And  as  by  contemplating  the  other  Works  of  God, 
fo  efpecially  by  reflecting  upon  himfelf,  Adam  had  a 
clear  Sight  of  the  Divine  Attributes  which  concurred 
in  his  Creation.  Whether  he  confidered  his  loweft 
Part,  the  Body,  it  was  formed  of  the  Eatth,  the  mod 
artificial  and  beautiful  Piece  of  the  vifible  World*. 
The  Contrivance  of  its  Parts  was  with  that  Propor- 
tion and  Exactnefs,  as  moft  conduced  to  Comlinefs 
and  Service.  Its  Stature  was  erect  and  raifed,  be- 
coming the  Lord  of  the  Creatures,  and  an  Obferver 
of  the  Heavens.  A  Divine  Beauty  and  Majefty  was 
fhed  upon  it.  And  this  was  no  vanifhing  Ray,  foon 
eclipfed  by  a  Difeafe,  and  extinguished  by  Death, 
but  mined  in  the  Countenance  without  any  Decli- 
nation. The  Tongue  was  Man's  peculiar  Glory,  be- 
ing the  Interpreter  of  the  Mind,  and  capable  to  fig- 
nify  all  the  Affections  of  the  Soul.  In  fhort,  the 
Body  was  fo  framed,  as  to  make  a  vifible  Difcovery 
of  the  Prerogatives  of  his  Creation.  And  when  he 
reflected  upon  his  Soul  that  animated  his  Dull,  its 
excellent  Endowments  wherein  it  is  comparable  to 
the   Angels,  its  Capacity  of  enjoying  God  Himfelf 

for 

*  Difficile  eft  expedire  lUrum  fpecies  an  Milium  major  fit. 
Lafl,  ds  Opif,  Horn* 


8       The  Harmony  of  the  Divine  Attribute} 

for  ever,  he  had  an  internal  and  mod  clear  Tefti- 
mony  of  the  Glorious  Perfections  of  his  Creator. 
For  Man,  who  alone  admires  the  Works  of  God, 
i*  the  moil  admirable  of  alrf. 

2.  The  Image  of  God  was  refplendent  in  Man's 
Confcience,  the  Seat  of  practical  Knowledge,  and 
Treafury  of  moral  Principles.  The  directive  Facul- 
ty was  fincere  and  uncorrupt,  not  infected  with  any 
difguifing  Tincture :  It  was  clear  from  all  Preju- 
dices, which  might  render  it  an  incompetent  Judge  of 
Good  and  Evil.  It  inftructed  Man  in  all  the  Parts 
of  his  Relative  Obligations  to  God,  and  the  Crea- 
tures. It  was  not  fettered  and  confined,  fearfully 
reftraining  from  what  is  lawful  •,  nor  licentious  and 
indulgent  in  what  is  forbidden.  Briefly,  Confcience 
in  Adam  upright,  was  a  fubordinate  God,  that  gave 
Laws,  and  exacted  Obedience  to  that  glorious  Be- 
ing who  is  its  Superior. 

3.  There  was  a  Divine  Impreflion  on  the  Will. 
Spiritual  Reafon  kept  the  Throne,  and  the  inferior 
Faculties  obferved  an  eafy  and  regular  Subordination 
to  its  Diftates.  The  Affections  were  exercifed  with 
Proportion  to  the  Quality  of  their  Objects.  Reafon 
was  their  inviolable  Rule.  Love  the  moft  noble, 
and  Mafter- affection,  which  gives  Being  and  Good- 
nefs  to  all  the  reft,  even  to  Hatred  itfelf,  (for  fo 
much  we  hate  an  Object,  as  it  hinders  our  Enjoy- 
ment of  the  Good  we  love  :)  this  precious  Incenfe 
was  offered  up  to  the  excellent  and  Supreme  Being, 
which  was  the  Author  of  his  Life.  Adam  fully  obey- 
ed the  firft  and  great  Command,  of  loving  the  Lord 
with  all  his  Heart,  Soul  and  Strength.     His  Love  to 

other 


f  Miratur  alia  homo,  cum  fit  ipfe  jnirator  maximum  mira- 
sulum.    Mz< 


In  Contriving  Mans  Redemption.  9 

other  Things  was  regulated  by  his  Love  to  God. 
There  was  a  perfect  Accord  between  Fiefh  and  Spi- 
rit in  him.  They  both  joined  in  the  Service  of  God, 
and  were  naturally  moved  to  their  Happinefs.  As 
the  two  Eyes  content  in  their  Motion,  fo  Reafon  and 
Senfe  agreed  for  the  fame  End.  In  fhort,  the  Image 
of  God  in  Adam,  was  a  living,  powerful  Principle, 
and  had  the  fame  Relation  to  the  Soul  which  the  Soul 
hath  to  the  Body,  to  animate  and  order  all  its  Fa- 
culties in  the  Offices  and  Opperations,  according  to 
the  Will  of  his  Creator. 

2.  The  Image  of  God  confifted  (though  in  an  in- 
ferior Degree)  in  the  happy  State  of  Man.  Herein 
he  refembled  that  infinitely  bleffed  Being.  This  Hap- 
pinefs had  Relation  to  the  two  Natures,  which  enter 
into  Man's  Compofition : 

1.  To  the  Animal  and  Senjitive,  and  this  confifted 
in  two  Things.  1.  In  the  excellent  Difpofition  of  his 
Organs.  2.  In  the  Enjoyment  of  convenient  Ob- 
jects. 

1.  In  the  excellent  Difpofition  of  the  Organs.  His 
Body  was  formed  immediately  by  God,  and  fo  not  li- 
able tothofe  Defects  which  proceed  from  the  Weak- 
nefs  of  fecond  Caufes.  No  Blemifh,  or  Diteafe, 
which  are  the  Effects  and  Footfteps  of  Sin,  were  to 
be  found  in  him.  His  Health  was  not  a  frail  incon- 
ftant  Difpofition,  eafily  ruined  ty  the  jarring  Ele- 
ments, but  firm  and  liable.  The  Humours  were  in 
a  juft  Temperament,  to  prevent  any  Diftemper 
which  might  tend  to  the  Diffolution  of  that  excellent 
Frame.  Briefly,  all  the  Senfes  were  quick  and  live- 
ly, able  to  perform  with  Facility,  Vigour  and  De- 
light, their  Operations. 

2.  There  were  converv°nt  Objects  to  entertain 
his  fenfitive  Faculties. 

He 


io      The  Harmony  of  the  "Divine  Attributes 

He  enjoyed  Nature  in  its  original  Purity,  crowned 
with  the  Bcnedittion  of  God,  before  it  was  blafted 
with  the  Curfe.  The  World  was  all  Harmony  and 
Beauty,  becoming  the  Goodnefs  of  the  Creator  > 
and  not,  as  it  is  fince  the  Fall,  diforder'd  and  deform'd 
in  many  Parts,  the  Effect  of  his  Juftice.  The  Earth 
was  liberal  to  Adam  of  all  its  Treafures,  the  Heavens* 
of  their Light,  andfweeteft  Influences,  J:  ■-.  wasfeat- 
ed  in  Eden,  a  Place  of  fo  great  Beauty  and  Delight, 
that  it  reprefented  the  Celeftial  Paradife  which  is  re- 
frefhed  with  Rivers  of  Pleafure.  And  as  the  ultimate 
End  of  the  Creatures  was  to  raife  his  Mind,  and  in- 
flame his  Heart  witlj^fe^tove  of  his  great  Benefac- 
tor ;  fo  their  firft  arid  natuffel  Ufe  was  the  Satisfac- 
tion of  the  Senfes,  from  whence  the  Felicity  of  the 
animal  Life  did  proceed. 

2.  His  fupremc  Har3pineijy|Dnfifl:ed  in  the  Exercife 
of  his  mod  noble  Faculties^R  their  proper  Objects. 
This  will  appear  by  considering,  that  as  the  fpritual 
Faculties  have  Objects  which  infinitely  excel  thole  of 
the  fenfitive ;  fo  their  Capacity  is  more  enlargpd,  their 
Union  with  Objetts  is  more  intimate,  and  their  Per- 
ception is  with  more  Quicknefs  and  Vivacity  :  And 
thereby  are  the  greatefb  Inftruments  of  Pleafure  to 
the  rational  Being.  Now  the  higheft  Faculties  in 
Man  are  the  Undcrftanding  and  Will,  and  their  Hap- 
pinefs  confifts  in  Union  with  God  by  Knowledge  and 
Love. 

i.  In  the  Knowledge  of  God.  As  the  Defire  of 
Knowledge  is  the  mod  natural  to  the  human  Soul,  fo 
the  obtaining  of  it  produces  the  moil  noble  and 
fweeteft  Pleafure.  And  proportionably  to  the  de- 
grees of  Excellency  that  are  in  Qbjefts,  fo  much  of 
rational  Perfection  and  Satisfaction  accrues  to  the 
Mind  by  the  Knowledge  of  them.  The  Difcovery 
of  the  Works  of  God  greatly  affected  Man,  yet  the 

Excellencies 


in  Contriving  Mans  Redemption,  ii 

Excellencies  fcattered  among  them  are  but  an  imper- 
fect and  mutable  Shadow  of  God's  infinite  and  un- 
changeable Perfections.  How  much  more  delight- 
ful was  it  to  his  pure  Underftanding,  tracing  the 
Footiteps  and  Imprefiions  of  God  in  natural  Things, 
to  afcend  to  him  who  is  the  glorious  Original  of  all 
Perfections !  And  though  his  finite  Underftanding 
could  not  cc.nprehend  the  Divine  Excellencies,  yet 
his  Knowledge  was  anfwerable  to  the  Degrees  of  Re- 
velation wherein  God  was  manifefted.  He  faw  the 
admirable  Beauty  of  the  Creator  through  the  trans- 
parent Vail  of  the  Creatures.  And  from  hence  there 
arofe  in  the  Soul  a  Pleafure  pure,  folid  and  fatisfy- 
ing,  a  Pleafure  Divine;  for  God  takes  infinite  con- 
tentment in  the  Contemplation  of  Himfelf. 

2.  The  Happinefs  of  Man  confuted  in  the  Love 
of  God.  It  was  not  the^.naked  Speculation  of  the 
Deity  that  made  him  happy,  but  fuch  a  Knowledge 
as  ravifhed  his  Affections :  For  Happinefs  refuks 
from  the  Fruitions  of  all  the  Faculties.  It  is  true, 
that  by  the  Mediation  of  the  Underftanding  the 
other  Faculties  have  accefsto  an  Objecl ;  the  Will  and 
Affections  can't  be  inclined  to  any  thing,  but  by 
Virtue  of  an  Acl  of  the  Mind  which  propounds  it  as 
worthy  of  them  :  It  follows  therefore,  that  when  by 
the  Difcovery  of  the  tranjcendent  Excellencies  in 
God,  the  Soul  is  excited  to  love  and  to  delight  in 
Him  as  its  fupreme  Good,  it  is  then  really  and  perfect- 
ly happy.  Now  as  Adam  had  a  perfect  Knowledge 
of  God,  fo  the  Height  of  his  Love  was  anfwerable 
to  his  Knowledge,  and  the  Compleatnefs  of  his  En- 
joyment was  according  to  his  Love.  All  the  Divine 
Excellencies  were  amiable  to  him.  The  Majefty, 
Purity,  Juftice,  and  Power  of  God,  which  are  the 
Terror  of  guilty  Creatures,  fecured  his  Happinefs 
whilft  he  continued  in  his  Obedience,  His  Confcience 

was 


is       The  Harmony  of  the  Divine  Attributes 

was  clear  and  calm,  no  unquiet  Fears  difcompofed 
ks  Tranquillity,  it  was  the  Seat  of  Innocence  and 
Peace.  Briefly,  his  Love  to  God  was  perfect,  i  John 
iv.  10.  without  any  Allay  of  tormenting  Fear;  and 
Delight,  its  infeparable  Attendant,  was  pure,  with- 
out  the  lead  Mixture  of  Sorrow. 

3.  There  was  in  Man's  Dominion  and  Power  over 
the  Creatures  a  mining  Part  of  God's  Image.  He 
was  appointed  God's  Lieutenant  in  the  World,  and 
adorned  with  a  Flower  of  his  Crown.  God  gave 
him  the  folemn  Inveftiture  of  this  Dignity,  when  he 
brought  the  Creatures  to  receive  their  Names  from 
him,  PfaL  viii.  5.  6.  which  was  a  Mark  of  their  Ho- 
mage, and  a  Token  of  his  Supreme  Empire  to  com- 
mand them  by  their  Names.  As  this  Dominion 
was  edablifhed  by  the  Order  of  God,  fo  it  was  exer- 
cifed  by  the  Meditation  of  the  Body.  In  his  Face 
and  Words  there  was  fomething  fo  powerful,  as 
commanded  all  the  Hods  of  the  lower  World.  And 
as  their  Subjection  was  moil  eafy,  without  Condraint 
or  Refiftance,  fo  it  was  mod  equal  without  Violence 
and  Oppreflion. 

Thus  holy  and  bleffed  was  Adam  in  his  Primitive 
State.  And  that  he  might  continue  fo,  he  was  o- 
bliored  for  ever  to  obev  the  Will  of  God,  who  bellow- 
cd  upon  him  Life  and  Happinefs.  By  the  firil  Ne- 
glect of  his  Duty  he  would  mod  judly  and  inevitably 
incur  the  Lofs  of  both.  This  will  appear  by  confi- 
dering  the  Defign  of  God  in  the  Creation. 

God  did  not  make  the  World  and  Man  for  the 
mere  Exercife  of  his  Power,  and  fo  left  them  •,  but 
as  the  Production  of  all  Things  was  from  his  Good- 
nefs,  fo  their  Refolution  and  Tendency  is  for  his 
Glory.  He  is  as  univerfally  the  final,  as  the  efficient 
Caufe  of  all  Creatures.  For  that  which  receives  its 
Being  from  another,  can't  be  an  End  to  itielf :  For 

the 


tn  Contriving  Mans  Redemption,  13 

the  Previfion  of  the  End  in  the  Mind  of  the  Creator 
fets  him  a  Work,  and  is  antecedent  to  the  Being  of 
the  Creature.  Therefore  the  Wifeman  tells  us,  Prov. 
xvi.  4.  that  Gdd made  all  things  for  himfelf.  And  the 
Apoftle,  Rom.  xi.  36.  that  Of  himy  and  to  bim9  and 
through  him  are  all  things ;  to  whom  be  Glory  for 
ever.  The  lower  Rank  of  Creatures  objectively 
glorify  God,  as  there  is  a  viable  Demonftration  of 
his  excellent  Attributes  in  them  :  Man  is  only  qua- 
lified to  know  and  love  the  Creator.  And  as  the  Be- 
nefit of  all  redounds  to  him,  it  is  his  Duty  to  pay 
the  Tribute  for  all.  By  his  Mouth  the  World  makes 
its  Acknowledgment  to  God.  He  is  the  Interpreter 
of  the  filent  and  uninterrupted  Praifes,  which  the 
full  Quire  of  Heaven  and  Earth  renders  to  him.  O 
Lord,  all thy 'Works praife  thee,  Pfal.  ex! v.  10.  (from 
the  mod  noble  to  the  leair  worthy)  thy  Saints  blefs 
thee.  Thankfulneis  is  the  Homage  due  from  Under- 
flanding  Creatures. 

And  from  hence  it  follows,  that  Man  only  was  in 
a  State  of  moral  Dependence^  and  capable  of  a  Law. 
For  a  Law  being  the  Declaration  of  the  Superior's 
Will,  requiring  Obedience,  and  threatening  Punifh- 
ment  on  the  Failure  thereof,  there  muff,  be  a  Princi- 
ple of  Reafon  and  Choice  in  that  Nature  that  is  go- 
verned by  it.  1 .  To  difcover  the  Authority  that  en- 
joins it.  2.  To  difcern  the  Matter  of  the  Law. 
3.  To  determine  itfelf  out  of  Judgment  and  Electi- 
on to  Obedience,  as  mod  excellent  in  itfelf,  and 
advantageous  to  the  Performer. 

Now  all  inferior  Creatures  are  moved  by  the  fe- 
cret  Force  of  natural  -Inclinations  •,  they  are  infenfi- 
ble  of  moral  Engagements,  and  are  not  wrought  on 
in  an  illuminative  Way  by  the  Forefight  of  Rewards 
and  Punifhments :  But  Man  who  is  a  reafonable  Crea- 
B  ture, 


14      "The  Harmony  of  the  Divine  Attributes 

ture,  owes  a  reafonable  Service,  Rom.  xii.  i.  And  it  is 
impoffible  that  Man  mould  be  exempt  from  a  Law  : 
For  as  the  Notion  of  a  God,  that  is,  of  the  firft  and 
fupreme  Being,  excludes  all  poftibility  of  Obligation 
to  another,  Who  hath  firft  given  to  the  Lord,  anditjhall 
~be  recompensed  to  him  again  ?  Rom.  xi.  %$.  And  of 
Subjection  to  a  Law  •,  for  Supremacy  and  Subjection 
are  incompatible  •,  fo  the  Quality  of  a  Creature  in- 
cludes the  Relation  of  Dependence  and  natural  Sub- 
jection to  the  Will  of  God.  This  is  moft  evident 
from  that  common  Principle  which  governs  the  in- 
telligent Creation :  *Tis  a  moral  Maxim  to  which 
the  reafonable  Nature  neceflarily  aflents,  that  the 
difpenfing  of  Benefits  acquires  to  the  Giver  a  Right 
to  command,  and  lays  on  the  Receiver  an  Obligati- 
on to  obey  -,  and  thefe  Rights  and  Duties  are  mea- 
fured  by  the  Nature  of  the  Benefits  as  their  juft  Rule. 
%This  isvifible  in  that  Dominion  which  is  amongft 
JVlen. 

If  we  afcend  to  the  firft  Springs  of  human  Laws, 
we  fhall  find  the  original  Right  of  Power  to  arife  ei- 
ther from  Generation  in  Nature,  or  Prefervation 
in  War,  or  fome  publick  Good  accruing  to  the  So- 
ciety by  the  prudent  Care  of  the  Governor.  Now 
the  Being  and  BlefTednefs  of  the  Creature  are  the 
greatefl  and  moft  valuable  Benefits  that  can  be  re- 
ceived j  and  in  the  beftowing  of  them  is  laid  the 
moft  real  Foundation  of  Power  and  Authority.  Up- 
on this  Account  Man,  who  derives  his  Life  and  Feli- 
city from  God,  is  under  a  natural  and  ftrong  Obli- 
gation to  comply  with  his  Will.  From  the  Right  of 
Creation  God  afferts  his  univerfal  Dominion :  I 
have  made  the  Earth,  and  created  Man  upon  it,  even 
my  Hands  have  ftr etched  out  the  Heavens,  and  all  their 
Hojis  have  I  commanded,  Ifa.  xlv.  12.     And  the  Pfal- 

mift 


in  Contriving  Mans  Redemption.  re 

mift  tells  us,  Pfal.  c.  3.  Know  ye  that  the  Lord  he 
is  God)  it  is  He  that  made  us,  and  not  we  ourf elves  ; 
we  are  his  People,  and  the  Sheep  of  his  Pafture.  His 
Jurifdiction  is  grounded  on  his  Propriety  in  Man  1 
and  that  arifes  from  his  giving  Being  to  him  :  Ifa. 
xliv.  21.  Remember,  0  Ifrael,  for  thou  art  my  Servant  i 
I  have  formed  thee.  From  hence  he  hath  a  fupreme 
Right  to  impofe  any  Lav/,  for  the  Pefformance  of 
which  Man  had  an  original  Power.  Univerfal  O- 
bedience  is  the  juftConfequent  of  our  Obligations 
to  the  Divine  Goodnels. 

Suppofe  that  Man  were  not  the  Work  of  God's 
Hands,  yet  the  infinite  Excellency  of  his  Nature 
gives  him  a  better  Title  to  command  us  than  Man 
hath  upon  the  Account  of  his  Reafon  to  govern  thofe 
Creatures  that  are  inferior  to  him.  Or  fuppofe 
that  God  had  not  created  the  Matter  of  which  the 
Body  is  compofed,  but  only  infpired  it  with  a  living 
Soul,  yet  his  Right  over  us  had  been  unqueftionable. 
*  The  Civil  Law  determines,  That  when  an  Ar- 
tificer works  on  rich  Materials,  and  the  engraving 
be  not  of  extraordinary  Value,  that  the  Whole  be- 
longs to  him  who  is  the  Owner  of  the  Materials : 
But  if  the  Matter  be  mean,  and  the  Workmanfhip 
excellent,  in  which  the  Price  wholly  lies ;  as  if  a 
Painter  mould  draw  an  admirable  Picture  on  a  Piece 
of  Canvas,  the  Picture  of  right  belongs  to  him  that 
drew  it,  Inftit.Juftin.  So  if  according  to  the  Error 
of  fome  Philofophers,  [Plato']  the  Matter  of  which 
the  World  was  made  had  been  Eternal,  yet  God  hav- 
ing  infufed  a  reafonable  Soul  into  a  Piece  of  Clay 

B  2  which 

*  Si  plus  fit  pretii  in  opere  quam  in.  materia,  dominium  eft 
ejus  qui  fpeciem  fecifTet ;  quoniam  quod  pluris  eft,  id  prevalen* 
tia  fua  quod  minus  ejt  ad  fe  ttahat.  Connan, 


1 6       The  Harmony  of  the  Divine  Attributes 

which  is  the  Principle  of  its  Life,  and  gives  it  a 
trarifcendent  Value  above  all  other  Beings  which 
were  made  of  the  fame  Element,  it  is  moft  juft  he 
fhould  have  a  Property  in  him,  and  Dominion  over 
him. 

The  L&w  of  Nature  to  which  Man  was  fubjecl 
upon  his  Creation,  contains  thofe  moral  Principles 
concerning  Good  and  Evil  which  have  an  efTential 
Equity  in  them,  and  are  the  Meafures  of 'his  Duty 
to  God,  to  himfelf,  and  to  his  Fellow-creatures. 
This  was  publilhed  by  the  Voice  of  Reafon,  and  is 
holy,  juft  and  good,  Rom.  vii.  12.  Holy,  as  it  enjoins 
thofe  Things  wherein  there  is  a  Conformity  to  thofe 
Attributes  and  Actions  of  God  which  are  the  Pat- 
tern of  our  Imitation :  So  the  general  Rule  is,  Be 
holy,  as  God  is  holy,  in  all  Manner  of  Converfation, 
i  Pet.  i.  15.  And  this  is  mod:  honourable  to  the  human 
Nature,'  5Tis  juft,  that  is,  exactly  agreeable  to  the 
Frame  of  Man's  Faculties,  and  moft  fuitable  to  his 
Condition  in  the  World.  And  good,  that  is,  bene- 
ficial to  the  Obferver  of  it ;  In ,  keeping  of  it  there  is 
great  Reward.  Pfal.  xix.  11.  And  the  Obligation  to 
it  is  eternal ;  it  being  the  unchangeable  Will  of  God, 
grounded  on  the  Natural  and  unvariable  Relations 
between  God  and  Man,  and  between  Man  and  the 
Creatures. 

Befides  the  particular  Directions  of  the   Law  of 
Nature,  this  general  Principle  was  planted    in  the 
reafonable  Soul,  to  obey  God  in  any  Initance  wherein 
he  did  prefcribe  his  Pleafure. 

Morecver,  God  was  pleafed  to  enter  into  a  Cove- 
nant \  .  and  with  all  his  Pofterity  naturally 
defcendir.g  From  film.     And  this  was  the  Effect, 

1.  Of:  !eGoodnefs:  For  by  his  Supremacy 

over  Man,  he  might  have  figjaified  his  Will  merely, 

by 


hi  Contriving  Maiis  Redemptl:  \  7 

by  the  Way  of  Empire,  and  required  CL; 
but  he  was  pleafcd  to  condefcend  fo  far  as  to  deal 
with  Man  in  a  fweeter  Manner,  as  with  a  Creature 
capable  of  his  Love,  and  to  work  upon  him  by  Re- 
wards and  Punifhments  congruonfly  to  the  reasona- 
ble Nature. 

2.  OfWifdom,  to  fecure  Man's  Obedience  :  For 
the  Covenant  being  a  mutual  Engagement  between 
God  and  Man,  as  it  gave  him  infallible  AiTurance  of 
the  Reward  to  firengthen  his  Faith,  fo  it  was  the 
fureft  Bond  to  preferve  his  Fidelity.  'Tis  true,  the 
Precept  alone  binds  by  Virtue  of  the  Authority  that 
impofes  it,  but  the  Confent  of  the  Creature  increafes  ■ 
the  Obligation  •,  it  twifis  the  cords  of  the  Lav/,  and 
binds  more  (trongly  to  Obedience.  Thus  Adam  was 
God's  Servant  as  by  the  Condition  of  his  Nature,  fo 
by  his  Choice,  accepting  the  Covenant,  Fro 
he  could  not  recede  without  the  Guilt  and  Infamy  of 
the  worft  Perfidioufnefs. 

The  Terms  of  the  Covenant  were  becoming  the 
Parties  concerned,  God  and  Man  ;  it  effablifhed  an 
infeparable  Connexion  between  Duty  and  Felicity. 
This  appears  by  the  Sanction,  Gen.  ii.  17.  In  the  Day 
eatefi  of  the  forbidden  Fruit,  then  Jhalt  die.  In 
that  particular  Species  of  Sin  the  whole  Genus  is  in- 
cluded -,  according  to  the  Apoflle's  Expofnion,  Gal. 
iii.  10.  Cur  fed  is  every  one  that  doth  not  continue  . 
the  Works  of  the  Lava  to  do  them.  The  Threatning  of 
Death  was  expreft,  it  being  more  difficult  to  be  con- 
ceived :  The  Promife  of  Life  upon  his  Obedient, 
implied,  and  eafily  fuggefted  itfelf  to  the  rational 
Mind.  Thefe  were  the  mod  proper  and  pow< 
Motives  to  excite  his  Reafon,  and  affect  his  Will. 
For  Death  primarily  fignihes  the  Diflblution  of  the 
vital  Union  between  the  Soul  and  Body,  and  coniV- 

queiuly 


1 3      The  Harmony  of  the  'Divine  Attributes 

quently  all  the  preparatory  Difpofitions  thereunto* 
Difeafes,  Pains,  and  all  the  Afflictions  of  Mortality* 
■which  terminate  in  Death  as  their  Center.  This  is 
the  extremeft  of  temporal  Evils,  which  innocent 
Nature  fhrunk  from,  it  being  a  Deprivation  of  that 
excellent  State  which  Man  enjoyed.  But  principally 
It  fignified  the  Separation  of  the  Soul  from  God's 
reviving  Prefence,  who  is  the  only  Fountain  of  Feli- 
city, l^hus  the  Law  is  interpreted  by  the  Law-giver, 
$he  Soul  that  fins  Jhall di >,  Ezek.  xviii.  4.  Briefly,  Death 
in  the  Threatening  is  comprehenjive of  all  Kinds  and 
Degrees  of  Evils,  from  the  lead  Pain  to  the  complete- 
nefs  of  Damnation.  Now  it  is  an  inviolable  Principle 
deeply  fet  in  the  Human  Nature,  to  preferve  its  Be- 
ing and  BleiTednefs  •,  fo  that  nothing  could  be  a 
more  powerful  Reftraint  from  Sin,  than  the  Fear  of 
Death,  which  is  deftruclive  to  both. 

This  Conftitution  of  the  Covenant  was  founded 
not  only  in  the  Will  of  God,  but  in  the  Nature  of 
Things  themfelves :  And  this  appears  by  confider- 

1 .  That  Holinefs  is  more  excellent  in  itfelf,  and 
feparately  confide  red,  than  the  Reward  that  attends 
it.  'Tis  the  peculiar  Glory  of  the  Divine  Nature, 
God  is  Glorious  in  Holinefs.  And  as  he  prefers  the 
infinite  Purity  of  his  Nature,  before  the  immortal 
Felicity  of  his  State ;  fo  he  values  in  the  reafonabie 
Creature  the  Virtues  by  which  they  reprefent  his 
Holinefs,  more  than  their  perfect  Contentment  by 
which  they  are  like  Him  in  BleiTednefs.  Now  God 
is  the  moll  juft  Efteemer  of  Things,  his  Judgment  is 
the  infallible  Meafure  of  their  real  Worth  •,  it  is 
therefore  according  to  natural  Order  that  the  Hap- 
pinefs  of  Man  mould  depend  upon  his  Integrity,  and 
the  Reward  be  the  Fruit  of  his  Obedience. 

And 


'in  Contriving  Mans  Redemption.  19 

And  though  it  is  impoffible  that  a  mere  Creature, 
in  what  State  foever,  mould  obtain  any  Thing  from 
God  by  any  other  Title  but  his  voluntary  Promiie, 
the  Effect  of  his  Goodnefs  •,  yet  it  was  fuch  Goodnefs 
as  God  was  invited  to  exercife  by  the  Confideration 
of  Man's  Obedience.  And  as  the  Neglect  of  his  Du- 
ty had  discharged  the  Obligation  on  God's  Part,  fo 
the  Performance  gave  him  a  Claim  by  Right  of  the 
Promife  to  everlafting  Life. 

2.  As  the  firft  Part  of  the  Alliance  was  moft  rea- 
fonable,  fo  was  the  fecond,  that  Death  fhould  be  the 
Wages  of  Sin.  It  is  not  conceivable  that  God 
mould  continue  his  Favour  to  Man,  if  he  turned 
Rebel  againft  him  :  For  this  were  to  difarm  the  Law, 
and  expofe  the  Authority  of  the  Law-giver  to  Con- 
tempt, and  would  reflect  upon  the  Wifdomof  God. 
Befides,  if  the  reafonable  Creature  violates  the  Law, 
it  neceffarily  contracts  an  Obligation  to  Punifhment. 
So  that  if  the  Sinner  who  deferves  Death,  fhould  en- 
joy Life,  without  Satisfaction  for  the  Offence,  or 
Repentance  to  qualify  him  for  Pardon,  (both  which 
were  without  the  Compafs  of  the  firft  Covenant) 
this  would  infringe  the  unchangeable  Rights  of  Ju- 
itice,  and  difparage  the  Divine  Purity. 

In  the  firtt  Covenant  there  was  a  fpecial  Claufe, 
which  refpected  Man  as  the  Inhabitant  of  Paradife, 
that  he  fhould  ?iot  eat  of  the  Tree  of  Knowledge  of 
Good  and  Evil  upon  Pain  of  Death,  Gen.  ii  17.  And 
this  Prohibition  was  upon  mod  wife  andjuft  Reafons. 

1.  To  declare  God's  Sovereign  Right  in  all  Things. 
In  the  Quality  of  Creator  he  is  fupreme  Lord.  Man 
enjoyed  nothing  but  by  a  derived  Title  from  his 
Bounty  and  Allowance,  and  with  an  Obligation  to 
render  to  him  the  Homage  of  all.  As  Princes  when 
they  give  Eilates   to  their  Subjects,  fliJU  retain  the 

B  3  Roy- 


so       The  Harmony  of  the  Divine  Attributes 

Royalty  and  receive  a  fmall  Rent,  which  though  in- 
con  fiderable  in  its  Value,  is  an  Acknowledgment  of 
Dependence  upon  them  :  So  when  God  placed  Adam 
in  Paradije,  he  reierved  this  Mark  of  his  Sovereignty, 
that  in  the  free  Ufe  of  all  other  Things,  Man 
fhould  abflain  from  the  forbidden  Tree. 

2.  To  make  Trial  of  Man's  Obedience  in  a  Mat- 
ter very  congruous  to  difcover  it  f .  If  the  Pro- 
hibition had  been  grounded  on  any  moral  internalEvil 
in  the  Nature  of  the  Thing  itfelf,  there  had  not  been 
fo  clear  a  Teflimony  of  God's  Dominion,  nor  of 
Adam's  Subjection  to  it.  But  when  that  which  in 
itfelf  was  indifferent  became  unlawful  merely  by 
the  Will  of  God,  and  when  the  Command  had  no 
other  Excellency  but  to  make  his  Authority  more 
facred  -,  this  was  a  confining  of  Man's  Liberty,  and 
to  abftain  was  pure  Obedience. 

Befides,  the  Reftraint  was  from  that  which  was 
very  grateful,  and  alluring  to  both  the  Parts  of  Man's 
compounded  Nature.  The  Senfitive  Appetite  is 
ftrongly  excited  by  the  Lull  of  the  Eye  ;  and  this 
Fruit  b-ing  beautiful  to  the  Sight,  (Gen.  iii.  6.)  the 
Forbearance  was  an  excellent  Exercife  of  Virtue  in 
keeping  the  lower  Appetite  in  Obedience.  Again, 
the  Defire  of  Knowledge  is  extremely  quick  and  ear- 
ned, and  in  Appearance  moft  worthy  of  the  rational 
Nature-,  Nullus  ammo  fucrcior  cibus.  Lactant.  It  is 
the  moil  high  and  lufcious  Food  of  the  Soul.  Now 
the  Tree  of  Knowledge  was  forbidden  •,  fo  that  the 
Gbfervance  of  the  Law  was  the  more  eminent,  \n 
keeping  the  intellectual  Appetite  in  Mediocrity.  In 
fhort,  God  required  Obedience  as  a  Sacrifice.     For 

the 


f  In  minimis  obedientiae  periculum  faciunt  Legiflatores,  quia 
Legiflatoris  ad  obediemiam.  obligantis  potius  habenda  eft  ratio 
quam  rei  de  qua  lex  lata  eft. 


in  Contriving  Man's  Redemption.  2 1 

the  Prohibition  being  in  a  Matter  of  natural  Pleafure 
f ,  and  a  Curb  to  Curiofity,  which  is  the  Luft  and 
Concupifcence  of  the  Mind  after  Things  concealed  ; 
by  a  reverend  Regard  to  it,  Man  prefented  his  Soul 
and  Body  to  God  as  a  living  Sacrificej  which  was  his 
rcaibnable  Service.  Rom.  xii.    1. 

f  Obfequii  gloria  ere  in  eo  major,    quod  quis  minus  velit.  Plin. 


CHAP.    II. 

Man's  Natural  State  was  -mutable.  The  Devil,  moved 
by  Hatred  and  Envy,  attempts  to  feduce  him.  The 
Temptation  was  fui  table  to  Tsdarfs  compounded  Nature. 
The  Woman  being  deceived,  perfuades  her  Hujband. 
The  Quality  of  the  fir  ft  Sin.  Many  were  combined 
in  it.  It  was  perfetlly  voluntary.  Man  had  Power 
to  ft  and.  The  Devil  could  only  allure,  not  compel 
him.  His  Underftanding  and  Will  the  Caufes  of 
his  Fall.  The  Punijhment  was  of  the  fame  Date  with 
his  Sin.  He  forfeited  his  Right eoufne/s  and  Felicity. 
The  Lofs  of  original  Right  eoufnefs,  as  it  fignifies  the 
Purity  and  Liberty  of  the  Soul.  The  Torment  of 
Confcience  that  was  confequent  to  Sin.  A  whole  Army 
of  Evils   enter  with  it  into  the  World. 

MA  N  was  created  perfectly  holy,  but  in  a  na- 
tural, therefore  mutable  State.  He  was  inve- 
rted with  Power  to  prevent  his  Fulling,  yet  under  a 
Poflibility  of  it.  Pie  was  complete  in  his  own  Order, 
but  receptive  of  finful  ImpreCions.  An  invincible 
Perfeverance  in  Holineis  belongs  to  a  fupernatual 
State;  it  is  the  Privilege  ofGrace,  andexceeds  theDe- 
tl  '  nrft  Creation. 

The 


22      Tie  Harmony  of  the  Divine  Attributes 

The  rebellious  Spirits,  who  by  a  furious  Ambiti-* 
on  had  raifed  a  War  in  Heaven,  and  were  fallen  from 
their  Obedience  and  Glory,  defigned  to  corrupt 
Man,  and  to  make  him  a  Companion  with  them  in 
their  Revolt.  The  moil  fubtile  amongft  them  fets 
about  this  Work,  urged  by  two  flrong  Paflions,  Ha- 
tred and  Envy. 

i.  By  Hatred.  For  being  under  a  final  and  irre- 
vocable Doom,  he  looked  on  God  as  an  irreconcil- 
able Enemy  :  And  not  being  able  to  injure  his  Ef- 
fence,  he  (truck  at  his  Image  :  As  the  Fury  of  fome 
Beaft  difcharges  itfelf  upon  the  Picture  of  a  Man. 
He  fingledout^<ztfzas  the  Mark  of  his  Malice,  that 
by  feducing  him  from  his  Duty,  he  might  defeat 
God's  Defign,  which  was  to  be  honoured  by  Man's 
free  Obedience,  and  fo  obfcure  his  Glory  as  if  He  had 
made  Man  in  vain. 

2.  He  was  follicited  by  Envy,  the  firft  Native  of 
Hell :  For  having  loft  the  Favour  of  God,  and  be- 
ing caft  out  of  Heaven,  the  Region  of  Joy  and  Blef- 
fednefs,  the  Sight  of  Adam's  Felicity  exafperated  his 
Grief.  That  Man,  who  by  the  Condition  of  his  Na- 
ture was  below  him,  mould  be  Prince  of  the  World, 
whilft  he  was  a  Prifoner  under  thofe  Chains  which 
reftrained  and  tormented  him,  the  Power  and  Wrath 
of  God,  this  made  his  State  more  intolerable.  His 
Torment  was  incapable  of  allay,  but  by  rendering 
Man  as  miferable  as  himfelf.  And  as  Hatred  excited 
his  Envy,  foEnvy  inflam'd  his  Hatred,  and  both  joined 
in  Mifchief.  And  thus  pufh'd  on,  his  Subtilty  being 
equal  to  his  Malice,  he  contrives  a  Temptation 
which  might  be  mod  taking  and  dangerous  to  Man 
in  his  raifed  and  happy  State.  He  attempts  him  with 
Art,  by  propounding  the  Lure  of  Knowledge  and  Plea- 
fure,  to  inveigle  the  fpiritual  and  fenfitive  Appetites 
at  once.     Aiid  that  he  might  the  better  fuceed,  he 

addref- 


in  Contriving  Mans  Redemption.  23 

add  re  fifes  to  the  Woman,  the  weakeft  and  mod  liable 
to  Seduction.  He  hides  himfelf  in  the  Body  of  a 
Serpent,  which  before  Sin  was  not  terrible  unto  her  : 
And  by  this  Inftrument  infmuates  his  Temptation. 
He  firft  allures  with  the  Hopes  of  Impunity,  Tejhall 
not  die;  then  he  promifeth  an  univerfal  Knowledge 
of  Good  and  Evil.  By  thefe  Pretences  he  ruined  In- 
nocence itfelf.  For  the  Woman,  deceived  by  thofe 
fpecious  Allectives,  fwallowed  the  Poifon  of  the 
Serpent,  and  having  tailed  Death,  fhe  perfuaded  her 
Hufband  by  the  fame  Motives  to  delpife  the  Law  of 
their  Creator.  Thus  Sin  entered  and  brought  Con- 
fufion  into  the  World.  For  the  moral  Harmony  of 
the  World  confiding  in  the  juft  Subordination  of 
the  feveral  Ranks  of  Beings  to  one  another,  and  of 
all  to  God  ;  when  Man  who  was  placed  next  to  God 
broke  the  Union,  his  Fall  brought  a  defperate  Dif- 
order  into  God's  Government. 

And  though  the  Matter  of  the  Offence  feems 
fmall,  .yet  the  Diibbedience  was  infinitely  great  •,  it 
being  the  Tranfgrefllon  of  that  Command,  which 
was  given  to  be  the  Inftance  and  real  Proof  of  Man's 
Subjection  to  God.  To  tarn  legem  violavit  in  illo  lega- 
lis  obedienti*  pr<ecepto.  Tertul.  The  Honour  and 
Majefty  of  the  whole  Law  was  violated  in  the  Breach 
of  that  Symbolical  Precept.  It  was  a  direct  and  for- 
mal Rebellion,  a  publick  Renunciation  of  Obedi- 
ence, an  univerfal  Apoftacy  from  God,  and  Change 
of  the  laft  End,  that  extinguished  the  Habit  of  ori- 
ginal Righteoufnefs.  Many  Sins  were  combined  in 
that  fmgle  Act. 

1.  Infidelity  :  This  was  the  firft  Step  to  Ruin.  It 
appears  by  the  Order  of  the  Temptation  :  It  was 
firtt  faid  by  the  Devil,  Yejhallnot  die,  to  weaken  their 
Faith  5  then,  Yejhall  be  like  Gods,  to  Matter  their  Am- 
bition.   The  Fear  of  Death  would  have  controled 

the 


24      The  Harmony  of  the  Divine  Attributes 

the  Efficacy  of  all  his  Arguments  ;  until  that  Restraint 
was  broke,  he  could  fallen  nothing  upon  them. 
This  Account  the  Apoftle  gives  of  the  Fall,  i  Tim. 
ji.  14.  The  Woman  being  deceived,  was  in  the  Tranf- 
■greffion.  As  Obedience  is  the  Effect  of  Faith,  fo 
Difobedience  of  Infidelity  :  And  as  Faith  comes  by 
hearing  the  Word  of  God,  fo  Infidelity  by  liftening 
to  the  Words  of  the  Devil.  From  the  Deception 
of  the  Mind  proceeded  the  Depravation  of  the  Will, 
the  Intemperance  of  the  Appetite,  and  the  Defection 
of  the  whole  Man.  Thus  as  the  natural,  fo  the 
fpiritual  Death  made  its  firfl  Entrance  by  the  * 
Eye.  And  this  Infidelity  is  extremely  aggravated, 
as  it  implies  an  Accufation  of  God  both  of  Envy  and 
Falfhood. 

1.  Of  Envy  -,  As  if  he  had  denied  them  the  Per- 
fections becoming  the  human  Nature,  and  they 
might  afcend  to  a  higher  Orb  than  that  wherein 
they  were  placed,  by  eating  the  forbidden  Fruit. 
And  what  greater  Difparagement  could  there  be  of 
the  Divine  Goodnefs,  than  to  fufpect  the  Deity  of 
fuch  a  low  and  bafe  Paffion,  which  is  the  fpecial 
Character  of  the  Angels  of  Darknefs  ? 

2.  It  was  equally  injurious  to  the  Honour  of  God's 
Truth.  For  it  is  not  eafy  to  conceive  that  Adam,  who 
was  fo  lately  the  Effect  of  God's  Omnipotence,  mould 
prefently  diftruff  it  as  unable  to  inflict  the  Punifh- 
ment  threatned  •,  but  his  Affent  was  weakened  as  to 
the  Truth  of  the  Threatening.  He  did  not  believe 
the  Danger  to  be  fo  great  or  certain  upon  his  Difo- 
bedience. And  he  that  believes  not  God,  makes  him  a 
Liar,  1  John  v.  16.  An  Impiety  not  to  be  thought 
on  without  Horror.  And  that  which  heightens  the 
Affront,  is,     that  when  he  diftrufted  the  Fountain  of 

Truth, 

*  Primi  in  homine  monuntur  oculi.    PHn. 


in  Contriving  Mans  Redemption.  i* 

Truth,  he  gave  Credit  to  the  Father  of  Lies,  as  ap- 
pears by  his  Compliance,  the  real  Evidence  of  his 
Faith.  Now  what  viler  contumely  could  be  offered 
to  the  Creator  ? 

2.  Prodigious  Pride*  !  He  was  fcarce  out  of 
the  State  of  nothing,  no  fooner  created,  but  he  af- 
pired  to  be  as  God.  Not  content  with  his  Image, 
he  affected  an  Equality,  to  be  like  him  in  his  inimita- 
ble Attributes.  He  would  rob  God  of  his  Eternity 
to  live  without  End  ;  of  his  Sovereignty,  to  com- 
mand without  Dependence  ;  of  his  Wifdom  to  know 
all  Things  without  referve.  Infinite  Infolence  !  and 
worthy  of  the  mod  firey  Indignation  !  That  Man, 
the  Son  of  the  Earth,  forgetful  of  his  Original, 
mould  nfurp  the  Prerogatives  which  are  elTential  to 
the  Deity,  and  fet  up  himfelf  a  real  Idol,  was  a 
Strain  of  that  Arrogancy  which  corrupted  the   An- 


gels. 


3.  Horrid  Ingratitude:  He  was  appointed  Heir 
apparent  of  all  Things  ;  yet  undervaluing  his  prefent 
Portion,  he  entertains  a  Project  of  improving  his 
Happinefs.  The  excellent  State  newly  conferred 
upon  him,  was  a  ftrong  Obligation  to  pay  fo  fmall  an 
Acknowledgment  to  his  Lord.  The  Ufe  of  all  the 
Garden  was  allowed  to  him,  only  a  Tree  except- 
ed £.  Now  in  the  Midft  of  fuch  Variety  and  Plenty, 
to  be  inflamed  with  the  intemperate  Appetite  of 
the  forbidden  Fruit,  and  to  break  a   Command  fo 

equal 

*  The  Promife  of  the  Tempter   that  they  Jlould  not   die,  encc 
him  to  believe  that  ;  an  Immortality ,  not  depending  on  God's 

but  abfolutc;  which  is  proper  to  God  alone.  %  Puxceptura 
dc  uno  cibi  genere  non  eden^o  ubi  aliorum  tanta  copia  fubjacebat, 
tam  levead  dbfervandum,  tarn  breve  ad  memoria  retinendum,  ubi 
pracfertim  nondom  voluntati  cupiditas  refiftebat,  tanto  major? 
injuftitia  violatum  eft,  quanto  faciliori  jkftet iobfervantii 
Aytg.  dc  evil  it.  Dei  lib.    14. 


26      The  Harmony  of  the  Divine  Attributes 

equal  and  eafy,  what  was  it  but  a  defpifing  the  rich 
Goodnefs  of  his  great  Benefactor  ?  Befides,  Man 
was  endued  with  a  diviner  Spirit  than  the  inferior 
Order  of  Creatures :  Reafon  and  Liberty  were  the 
fpecial  Privileges  of  his  Nature  -,  and  to  abufe  them 
to  Rebellion  renders  him,  as  more  unreafonable,  fo 
more  difingenuous  than  the  Creatures  below  him, 
who  inflexibly  obey  the  Will  of  God. 

4.  The  vifible  Contempt  of  God's  Majefty,  with 
a  flighting  his  Juftice.  For  the  Prohibition  wasfo 
exprefs  and  terrible,  that  'till  he  had  cad  off  all  Re- 
fpects  to  the  Law-giver,  it  was  not  poflible  he  mould 
venture  to  difobey  him.  The  Sin  of  Adam  is  there- 
fore called  by  the  Apoftle,  Difobedience,  Rom.  v.  19, 
as  eminently  fuch  •,  it  being  the  firft  and  higheft  In- 
ftance  of  it,  and  virtually  a  Breach  of  all  the  Laws 
at  once  in  that  Contempt  of  the  Law-giver.  It  was 
the  Profanation  of  Paradife  rtfelf,  the  Place  of  God's 
fpecial  Prefence  :  There  he  fell,  and  trampled  on 
God's  Command  before  his  Face.  Whatjull  Caufe 
of  Aftonimment  is  it,  that  a  reafonable  Creature 
fhould  bid  open  Defiance  to  the  Author  of  its 
Life  !  That  a  little  breathing  Duft  mould  contemn 
its  Creator !  That  Man  fhould  prefer  fervile  Com- 
pliance to  the  Will  of  the  Tempter,  before  free 
Subjection  to  his  Father  and  Sovereign  !  To  depofe 
God,  and  place  the  Devil  in  his  Throne,  was  double 
tTreafon,  and  provoked  his  infinite  Jealoufy. 

5.  Unaccountable  and  amazing  Folly.  What  a 
defpicable  Acquifition  tempted  him  out  of  Happi- 
nefs !  If  there  had  been  any  pofiible  Comparifori 
between  them,  the  Choice  had  been  more  excufable. 
But  that  the  Pieafures  of  Tafte  andCuriofity  fhould 
outvie  the  Favour  of  God  which  is  better  than  Life; 
that  the  moft  pernicious  Evil,  gilded  with  the  thin 
Appearance  of  Good,  fhould  be  preferred  before  the 

fub- 


In  Contriving  Mans  Redemption.  27 

fubftantial  and  fupreme  Good,  is  the  Reproach  of 
his  Reafon,  and  makes  the  Choice  fo  criminal.  And 
what  lefs  than  voluntary  Madnefs  could  incline  him 
to  defire  that,  which  he  ought  infinitely  to  have 
feared,  that  is,  the  Knowledge  of  Evil  ?  for  nothing 
could  deftroy  his  Happinefs  but  the  Experience  of 
£vil.  What  but  a  wilful  Diftradtion  could  induce  him 
to  believe,  that  by  defacing  God's  Image,  he  mould 
become  more  like  him  ?  Thus  Man  being  in  Honour^ 
but  without  Under/landing,  became  like  the  Beafts  that 
perijh,  Pfal.  xlix.   12. 

*6.  A  bloody  Cruelty  to  himfelf,  and  all  his  Pofterity. 
"When  God  had  made  him  a  Depofitory  in  aMatter  of 
infinite  Moment,  that  is,  of  his  own  Happinefs,  and 
all  Mankind's,  this  mould  have  been  a  powerful  Mo- 
tive to  have  kept  him  vigilant :  But  giving  a  ready 
Ear  to  the  Tempter,  hebetray'd  his  Truft,  and  at  once 
breaks  both  the  Tables  of  the  Law,  and  becomes 
guilty  of  the'  higheft  Impiety  and  Cruelty.  He  was 
a  Murderer  before  a  Parent,  he  difinherited  all  his 
Children  before  they  were  born,  and  made  them 
Slaves  before  they  knew  the  Price  of  Liberty. 

And  that  which  increafes  the  Malignity  of  this 
Sin,  and  adds  an  infinite  Emphafis  to  it,  is,  that  it  was 
perfectly  Voluntary,  his  Will  was  the  fole  Caufe  of 
his  Fall.     And  this  is  evident  by  conildering  •, 

1.  That  Adam,  innocent,  had  a  fufficient  Power 
to  perfevere  in  his  holy  State.  There  was  no  fub- 
ftraclion  of  any  Grace  which  was  requifite  to  his 
Standing  •,  He  left  God  before  he  was  forfaken  by 
Him*  :  Much  lefs  was  there  any  internal  Impulfion 
from  God.  It  is  inconfiftent  with  the  Divine  Puri- 
ty to  incline  the  Creature  to  fin  :  As  God  cannot 
be  tempted  to  Evil,  neither  tempts  he  any  Man.  It  is 

injuriours 

*  Deferuit,  &  defertus  eft,  Aug. 


28      The  Harmony  of  the  Divine  Attributes 

injurious  to  his  Wifdom  to  think  that  God  would 
fpoil  that  Work,  which  he  had  compofed  with  fo 
much  Defign  and  Counfel.  And  it  is  difhonourable  to 
his  Goodnefs.  He  Loved  his  Creature,  and  Love  is 
an  Inclination  to  do  Good  ;  it  was  impoflible  there- 
fore for  God  to  induce  Man  to  fin,  or  to  withdraw 
that  Power  which  was  necefTary  to  refill  the  Tempta- 
tion, when  the  Confequence  muft  be  his  inevitable 
Ruin. 

2.  The  Devil  did  only  allure  \  he  could  not  ra- 
vifh  his  Confent.  Though  his  Malice  is  infinite,  yet 
his  Power  is  fo  retrained,  that  he  cannot  fallen  an  im- 
meditate,  much  lefs  an  irrefiftable  Impreffion  on  the 
Will :  *  He  therefore  made  ufe  of  an  External 
Object  to  invite  him.  Now  Objects  have  no  con- 
itraining  Force,  they  are  but  partial  Agents,  and 
derive  all  their  Efficacy  from  the  Faculties  to  which 
they  are  agreeable.  And  although,  fince  Sin  hath 
difordered  the  Flefh,  there  is  Difficulty  in  refilling 
thofe  Objects  which  pleafantly  infinuate  themfelves  •, 
yet  fuch  an  univerfal  Rectitude  was  in  Adam?  and  fo 
entire  a  Subjection  in  the  fenfual  Appetite  to  the  fu- 
perior  Power  of  Reafon,  that  he  might  have  ob- 
tained an  -f  eafy  Conquefl.  A  refolute  Negative 
had  made  him  Victorious  :  By  a  flrong  Denial  he  had 
baffled  that  proud  Spirit.  As  the  heavenly  Adam? 
when  he,  who  is  only  rich  in  Promifes,  offered  to 
him  the  Monarchy  of  the  World,  with  all  its  Glory, 
difdained  the  Offer,  and  cafl  offSatan  with  Contempt. 
The  true  Rock  was  unmoved,  and  broke  all  the 
proud  Waves  that  darned  againfl  it. 

3vJ 

*  In  merito  examinanda  veniunt,  Caufa  quas  impulit* 
caufa  quas  retrahere  debuit,  &  perfonae  idonietas  ad  utrumque. 
Grot,  f  Quanto  proteftas  vitandi  fuit  facilior,  tamo  contu- 
maciam crimine  onerator.  DiiHcilium  facilis  vcnia.  TertuL  1.  » 
ad  uxor, 


in  Contriving  Mans  Redemption.  29 

3.  It  will  fully  appear,  that  the  Difobedience  was 
Voluntary,  by  confidering  what  denominates  an  Action 
to  be  fo.  The  two  Springs  of  human  Actions  are 
the  Underftanding  and  Will ;  and  as  there  is  no 
particular  Good  but  may  have  the  Appearance  of 
fome  difficult  unpleafant  Quality  annexed,  upon 
which  Account  the  Will  may  reject:  it;  fo  any- 
particular  Evil  may  be  fo  difguifed  by  the  falfe 
Luftre  of  Goodnefs,  as  to  incline  the  Will  to  receive 
it.  This  is  clearly  verified  in  Adam's  Fall.  For 
a  Tpecious  Object  was  conveyed  through  the  un- 
guarded Senfe  to  his  Fancy;  and  from  that  to  his 
Underftanding,  which  by  a  vicious  Careleflhefs,  ne- 
glecting to  confider  the  Danger,  or  judging  that  the 
Excellency  of  the  End  did  out-weigh  the  Evil  of  the 
Means,  commended  it  to  the  Will,  and  that  refolv- 
ed  to  embrace  it.  It  is  evident  therefore,  that 
the  Action  which  refulted  from  the  Direction  of  the 
Mind,  and  the  Choice  of  the  Will,  was  abfolutely 
free. 

Befides,  As  the  Regret  that  is  mixt  with  an  Action 
is  a  certain  Character  that  the  Perfon  is  under  Con- 
ftraint ;  fo  the  Delight  that  attends  it  is  a  clear  Evi- 
dence that  he  is  free.  When  the  Appetite  is  drawn 
by  the  Lure  of  Pleafure,  Jam.  i.  14.  the  more  vio- 
lent, the  more  voluntary  is  its  Motion.  Now  the  Re- 
prefentations  of  the  forbidden  Fruit  were  under  the 
Notion  of  Pleafure.  The  Woman  faw  the  Fruit 
was  good  for  Food,  that  is,  pleafurable  to  the  Palate, 
and  pleafant  to  the  Eyes,  and  to  be  defired  to  make  one 
wife*  Gen.  iii.  6.  That  is,  to  increafe  Knowledge, 
which  is  the  Pleafure  of  the  Mind,  and  thefe  Al- 
lectives  draw  her  into  the  Snare.  Adam  with  Com- 
placency received  the  Temptation,  and  by  the  Imice- 
ment  of  Satan,  committed  Adultery  with  the  Crea- 
ture, from  whence  the  curfed  Race  of  Sin  and  Mife- 
ties  proceed.  C  Snppofe 


30      The  Harmony  of  the  Divine  Attributes 

Suppofe  the  Devil  had  fo  difguifed  the  Tempta- 
tion, that  notwithstanding  all  Circumfpe6lion  and 
Care,  Adam  could  not  have  difcovered  its  Evil  \  his 
invincible  Ignorance  had  rendered  the  Action  involun- 
tary :  But  Adam  was  confeious  of  his  own  Action, 
there  was  Light  in  his  Mind  to  difcern  the  Evil,  and 
Strength  in  his  Will  to  decline  it.  For  the  Manner 
of  the  Defection,  whether  it  was  from  affected  Igno- 
rance, or  fecure  Neglect,  or  Tranfport  of  Paffion,  it 
doth  not  excufe  :  The  Action  itfelf  was  of  that  Mo- 
ment, and  the  fnpreme  Law-giver  fo  worthy  of  Re- 
verence, that  it  mould  have  awakened  all  the  Pow- 
ers of  his  Soul  to  beware  of  that  which  was  Rebel- 
lion againft  God,  and  Ruin   to  himfelf. 

Or  fuppofe  he  had  been  tried  by  Torments, 
whofe  Extremity  and  Continuance  had  vehemently 
oppreft  his  Nature  ;  this  had  only  leffened  the  Guilt, 
the  Action  had  (till  been  voluntary  :  For  no  exter- 
nal Force  can  compel  the  Will  to  choofe  any  Thing 
but  under  the  Notion  of  comparative  Goodnefs.  Job 
xxxvi.  21.  Now  to  choofe  Sin  rather  than  Pains,  and 
to  prefer  Eafe  before  Obedience,  is  highly  difhonour- 
able  to  God,  whole  Glory  ought  to  be  infinitely 
more  valuable  to  us  than  Life  and  all  its  Endear- 
ments. And  though  fharp  Pains  by  difcompofing 
the  Body  make  the  Soul  unfit  for  its  higheft  and  no- 
bleft  Operations,  fo  that  it  cannot  perform  the  Acts 
of  Virtue  with  Delight  and  Freedom-,  yet  then  it 
may  abllain  from  Evil.  But  this  was  not  Adam's 
Cafe ;  The  Devil  had  no  Power  over  him  (as  over 
Job  who  felt  the  Extremity  of  his  Rage,  and  yet 
came  off  more  than  Conqueror)  to  difturb  his  Feli- 
city, he  prevailed  by  a  fimple  Suafion.  Briefly,  Though 
Adam  had  Strength  fufficient  to  repel  all  the  Pow- 
ers of  Darknefs,  yet  he  was  vanquished  by  the  Af- 
fault  of  a  fingte  Temptation.    Now  that  Man  fo; 

richly 


In  Contriving  Mans  Redemption.  3 I 

richly  furnifhed  with  all  the  Perfections  of  the  Mind, 
and  the  excellent  Virtues  of  which  Original  Righte- 
oufnefs  was  compofed  -,  that  endued  with  Knowledge 
to  forefee  the  imcompaTable  Evil  that  would  redound 
to  himfelf,  and  the  univerfal  to  his  Pofterity  by  his 
Difobedience ;  that  being  fo  well  tempered  in  his 
Conftitution,  that  all  his  Appetites  were  fubject  to 
Reafon  ;  that  notwithstanding  thefe  Prefervatives, 
he-  fliould  be  deceived  by  the  falfe  Perfuafion  of  art 
erring  Mind,  and  overcome  by  carnal  Concupi- 
fcence,  as  the  evil  Effects  of  it  will  not  ceafe  to  the 
End  of  the  World,  nor  the  Juft  wonder  how  it  was 
poflible  to  happen  :  Thefe  are  the  Circumftances 
which  derive  a  crimfon  Guilt  to  his  rebellious  Sin, 
and  render  it  above  Meafure  finful. 
■  This  will  more  fully  appear  in  the  dreadful  Effects 
that  enfued.  By  his  Difobedience  he  loft  Original 
Righteoufnefs,  and  made  a  deadly  Forfeiture  of 
Felicity. 

i .  He  loft  Original  Righteoufnefs :  For  that  fo  de- 
pendedon  the  human  Faculties,  that  the  actual  Vio- 
lation of  the  Law  was  prefently  attended  with  the 
Privation  of  it.  Befides,  the  Nature  of  his  Sin  con- 
tained an  entire  forfaking  of  God,  as  envious  of  his 
Happinefs,  and  a  Converfion  to  the  Creature  as  the 
fupreme  Good.  And  whatever  is  defired  as  the  laft 
End  perfective  of  Man,  virtually  includes  all  fubor- 
dinate  Ends,  and  regulates  all  Means  for  obtaining 
it.  So  that  being  changed,  a  univerfal  Change 
of  moral  Qualities  in  Adam  neceffarily  followed.  In- 
ftead  of  the  Rectitude  and  excellent  Holinefs  of  the 
Soul,  fucceeded  a  permanent  Vicioufnefs  and  Cor- 
ruption. Now  Holinefs  may  be  confidered  in  the 
Notion  of  Purity  and  Beauty,  or  of  Dominion  and 
Liberty,  in  Oppofition  to  which  Sin  is  reprefented 
in  Scripture  by  foul  Deformity,  and  Servitude. 

C  2  i.  Hi* 


n 


3  2      7J6*  Harmony  of  the  Divine  Attributes 

i.  His  Soul  degenerated  from  its  Purity  ;  the  Fa- 
culties remained,  but  the  moral  Perfections  were 
loft  wherein  the  Brightnefs  of  God's  Image  was  mod 
confpicuous.  The  holy  Wifdom  of  his  Mind,  the 
divine  Love,  that  fanctified  his  Will,  the  fpiritual 
Power,  to  obey  God  were  totally  quenched.  How 
is  Man  disfigured  by  his  Fall !  How  is  he  transform- 
ed in  an  Inftantfrom  the  Image bf  God  into  the  Image 
of  the  Devil !  He  is  defiled  with  the  Filthinefs  of 
Flefh  and  Spirit  •,  he  is  afhamed  at  the  Sight  of  his 
cwn  Nakednefs  that  reproached  him  for  his  Crime  y 
but  the  moil  fhameful  was  that  of  the  Soul :  The 
one  might  be  covered  with  Leaves,  the  other  nothing 
could  conceal.  To  fee  a  Face  of  exquifite  Beauty  de- 
voured by  a  Cancer,  how  doth  it  move  Companion  ? 
But  were  the  natural  Eye  heightened  to  that  Clear- 
ness and  Perfpicacity,  as  to  difcover  the  Deformity 
which  Sin  hath  brought  upon  the  Soul,  how  would 
Itftrike  us  with  Grief,  Horrour  and  Averfation  ? 

2.  He  was  deprived  of  his  Dominion  and  Liberty. 
The  Underftanding  was  fo  wounded  by  the  Vio- 
lence of  the  Fall,  that  not  only  its  Light  is  much 
impaired,  but  its  Power  is  fo  weakened  as  to  the 
lower  Faculties,  that  thofe  which  according  to  the 
Order  of  Nature  mould  obey,  have  caft  oft  its  juft 
Authority,  and  ufurp  the  Government.  The  Will 
hath  loft  its  true  Freedom,  whereby  it  was  enlarged 
to  the  Extent  and  Amplitude  of  the  Divine  Will,  in 
loving  whatfoever  was  pleafing  to  God,  and  is  con- 
tracted to  mean  and  bafe  Objects.  What  a  furious 
Diforder  is  in  the  Affections  ?  The  Reftraint  of  Rea- 
fon  to  check  their  violent  Courfe,  provokes  them  to 
fwell  higher,  and  to  be  more  impetuous ;  and  the 
more  they  are  gratified,  the  more  infolent  and  out- 
ragious  they  grow. 

The  Senfes,  whofe  Office  is  to  be  the  Intelligen- 
cers 


in  Contriving  Mans  Redemption.  33 

cers  of  the  Soul,  to  make  Difcovery,  and  to  give  a 
naked  Report  without  difturbing  the  higher  Facul- 
ties, they  fometimes  miftake  difguifed  Enemies  for 
Friends  •,  and  fometimes  by  a  falfe  Alarm  move  the 
lower  Appetites,  and  fill  the  Soul  with  Diforder  and 
Confufion,  that  the  Voice  of  Reafon  cannot  be  heard. 
By  the  Irritation  of  Grief,  the  Infinuation  of  Pleafure, 
or  fome  other  Perturbation,  the  Soul  is  captivated  and 
wounded  through  the  Senfes.  In  mort,  when  Man 
turned  Rebel  to  God,  he  became  a  Slave  to  all  the 
Creatures.  By  their  primitive  Inftitution  they  were 
appointed  to  be  fubfervient  to  the  Glory  of  God,  and 
theUfeof  Man,  to  be  Motives  of  Love  and  Obedience 
to  the  Creator  :  But  Sin  hath  corrupted  and  chang- 
ed them  into  fo  many  Inftruments  of  Vice,  they  are 
made fubj  eft  to  vanity  %  Rem.  viii.  20.  And  Man  is  fo  far  funk 
into  the  Dregs  of  Servitude,  that  he  is  fubjecl  to  them. 
For  by  forfaking  God,  the  Supreme  Object  of  Love, 
with  as  much  Injufticeas  Folly,  and  choofing  the  Crea- 
ture in  his  Stead,  he  becomes  a  Servant  to  the  meaneft 
Thing  upon  which  he  places  an  inordinate  AffecYion. 
Briefly,  Man,  who  by  his  Creation  was  the  Son 
of  God,  is  made  a  Slave  to  Satan,  that  damned  Spirit 
and  moil  curfed  Creature.  Deplorable  Degradation  ! 
and  worthy  of  the  deepeft  Shame  and  Sorrow. 

2.  Man  loll  his  Felicity.  Befides  the  Trouble  that 
Sin  hath  in  its  own  Nature,  which  I  have  touched  on 
before,  there  is  a  confequent  Guilt  and  Torment  attends 
it.  Adam  whilft  obedient  enjoyed  Peace  with  God, 
a  fweet  Serenity  of  Mind,  a  divine  Calm  in  the  Con- 
fcience,  and  full  Satisfaction  in  himfelf.  But  after 
his  Sin,  he  trembled  at  God's  Voice,  and  was  tor- 
mented at  his  Prefence.  I  heard  thy  Voice,  and  was 
afraid,  faith  guilty  Adam,  Gen.  iii.  10.  He  looked  on 
God  as  angry,  and  armed  againfl  him,  ready  to  ex- 
ecute the  fevere  Sentence.     Confcience   began    an 

C  3  early 


34      The  Harmony  of  the  Divi?ie  Attributes 

early  Hell  within  him :  Paradife  with  all  its  Plea- 
fures  could  not  fecure  him  from  that  Sting  in  his 
Breaft,  and  that  fharpened  by  the  Hand  of  God. 
"What  Confufion  of  Thoughts,  what  a  Combat  of 
Paffions  was  he  in  ?  When  the  Temptation  which 
deceived  him  vanifhed,  and  his  Spirit  recovered  out 
of  the  Surprife,  and  took  a  clear  View  of  his  Guilt 
in  its  true  Horrour,  what  Indignation  did  it  kindle 
in  his  Breaft  ?  How  did  Shame,  Sorrow,  Revenge, 
Defpair,  thofe  fecret  Executioners,  torment  his  Spi- 
rit ?  The  intelligent  Nature,  his  peculiar  Excellency 
above  the  Brutes,  armed  Mifery  againft  him,  and 
put  a  keener  Edge  to  it :  i.  By  reflecting  upon  the 
foolim  Exchange  he  made  of  God  himfelf  for  the 
Fruit  of  a  Tree  •,  That  fo  (lender  a  Temptation  mould 
cheat  him  of  his  BlefTednefs.  His  prefent  Mifery  is 
aggravated  by  the  faid  Comparifon  of  it  with  his  Pri- 
mitive Felicity.  Nothing  remains  of  his  firft  Inno- 
cence, but  the  vexatious  Regret  of  having  loft  it. 
2.  By  the  Forefight  of  the  Death  he  deferved.  The 
Confcience  of  his  Crimes  racked  his  Soul  with  the  cer- 
tain and  fearful  Expectation  of  Judgment. 

Befides  the  inward  Torment  of  his  Mind,  he  was 
expofed  to  all  Miferies  from  without.  Sin  having 
made  a  Breach  into  the  World,  the  whole  Army  of 
Evils  entered  with  it  •,  the  Curfe  extends  itfelf  to 
the  whole  Creation.  For  the  World  being  made  for  \ 
Man,  the  Place  of  his  Residence,  in  his  Punifhment 
it  hath  felt  the  Effects  of  God's  Difpleafure.  The 
whole  Courfe  of  Nature  is  fet  on  fire.  Whereas  a 
general  Peace  and  amicable  Correfpondence  was  efta- 
blifhed  between  Heaven  and  Earth,  whilft  all  were 
iinited  in  Subjection  to  the  Creator :  Sin  that  broke 
the  firft  Union  between  God  and  Man,  hath  ruined 
the  fecond.  As  in  a  State  when  one  Part  of  the  Subjects 
fall  from  their  Obedience,  the  Reft  which  are  con- 

ftandj 


in  Contriving  Alms  Redemption.  35 

ftant  in  their  Duty  break  with  the  Rebels  and  make 
War  upon  them  until  they  return  to  their  Allegiance  : 
So  univerfal  Nature  was  armed  againft  rebellious 
Man,  and  had  deftroyed  him  without  the  merciful 
Interposition  of  God. 

The  Angels  with  flaming  Swords  expelled  him 
from  Paradife.  The  Beafts  who  were  all  innocent, 
whilft  Man  remained  innocent,  efpoufed  God's  Inte- 
refl,  and  are  ready  to  revenge  the  Quarrel  of  their 
Creator.  The  infenfible  Creation  which  at  firft  was 
altogether  beneficial  to  Man,  is  become  hurtful.  The 
Heavens  fometimes  are  hardened  as  Brafs  in  a  long 
and  obftinate  Serenity  :  Sometimes  are  diffolved  in  a 
Deluge  of  Rain  :  The  Earth  is  barren,  and  unfaithful 
to  the  Sower,  it  brings  forth  1  horns  and  Thiftles  in- 
itead  of  Bread,  Gen.  iii.  17,  18.  In  mort,  Man  is  an 
Enemy  to  Man.  When  there  were  but  two  Brothers 
to  divide  the  World,  the  one  ftained  his  Hands  in  the 
Blood  of  the  other.  And  fince  the  Progeny  of  Adam 
is  increafed  into  vail  Societies,  all  the  Difafters  of  the 
World,  as  Famine,  Peftilence,  Deluges,  the  Fury  of 
Beafts,  have  not  been  fo  deftruciive  of  Mankind,  as 
the  fole  Malignity  of  Man  againft  thofe  that  partake 
of  the  human  Nature.* 

To  conclude,  Who  can  make  a  Lift  of  the  Evils  to 
which  the  Body  is  liable  by  the  dilagreeing  Elements 
that  compole  it  ?  The  fatal  Seeds  of  Corruption  are 
bred  in  itfelf.  aTis  a  Prey  to  all  Difeafes,  from  the 
torturing  Stone  to  the  dying  Confumption.  It  feels 
the  Strokes  of  Death  a  thoufand  Times  before  it  can 
die  once.  At  laft,  Life  is  fwallowed  up  of  Death. 
And  if  Death  were   a  Deliverance  from  Mileries,  it 

would 

*  Ferarum  ifte  conventus  eft,  nifi  quod  illae  inter  fe  placida? 
funt,  morfuquc  fimilium  abftinent,  hi  mulua  lacsrutione  fatiai> 
tur,  State  a  dt  Ira. 


36       Ihe  Harmony  of  the  Divine  Attributes 

would  leflen  its  Terrour,  but  it  is  the  Confummation  of 
all.  The  firft  Death  tranfmits  to  the  fecond.  As 
the  Body  dies  by  the  SouPs  forfaking  it,  fo  the  Soul, 
by  Separation  from  God  its  true  Life,  dies  to  its  Well- 
being  and  Happinefs  for  ever. 


CHAP.    III. 

rAll  Mankind  is  involved  in  AdamV  Guilt ,  and  under 
the  penal  Confequences  that  follow  upon  it.  Adam  the 
natural  and  moral  Principle  of  Mankind.  An  here- 
ditary Corruption  is  tranfmitted  to  all  that  are  propa- 
gated from  him.  The  Account  the  Scripture  gives 
cf  the  Conveyance  of  it.  9<Tis  an  innate  Habit.  ictis 
univerfal.  Corrupt  Nature  contains  the  Seeds  of  all 
Sins,  though  they  do  not  jhoot  forth  together.  9Tis 
voluntary  and  culpable.  The  Permiffion  cf  the  Fall  is 
fuitable  to  the  V/ifdom,  Holinefs,  and  Goodnefs  of  God. 
The  Imputation  of  Adam\r  Sin  to  his  Pojlerity  is  con- 
fiftent  with  God's  Jujlice, 

TH  E  Rebellion  of  the  Firft  Man  againft  the 
great  Creator  was  a  Sin  of  univerfal  Efficacy, 
that  derives  a  Guilt  and  Stain  to  Mankind  in  all 
Ages  of  the  World.  The  Account  the  Scripture  gives 
of  it,  is  grounded  on  theRelation  whichall  Men  have 
to  Adam  as  their  natural  and  moral  Principle. 

1.  Their  Natural.  God  created  one  Man  in  the 
Beginning,  from  whom  all  others  derive  their  Be- 
ings :  And  that  the  Unity  might  be  the  more  entire, 
he  formed  of  him  that  Aid  which  was  necefTary  for 
the  communicating  his  Kind  to  the  World.  He 
made  of  one  Blood  all  Nations  of  Men,  to  dwell  on  the 
Face  of  the  Earthy  Aits  xvii.  26".  And  as  the  whole 

Race 


in  Contriving  Man's  Redemption.  37 

Race  of  Mankind  was  virtually  in  Adanis  Loins,  fo 
it  v/as  prefumed  to  give  virtual  Confent  to  what  he 
did.  When  he  broke,  allfuffered  Shipwreck,  that 
were  contained  in  him  as  their  natural  Original. 
The  Angels  were  created  immediately  and  dhtindUy, 
without  Dependence  upon  one  another  as  to  their 
Original ;  therefore  when  a  great  Number  revolted 
from  God,  the  Reft  were  not  complicated  in  their 
Sin  and  Ruin.  But  when  the  univerfal  Progenitor 
of  Men  finned,  there  was  a  Conipiracy  of  all  the 
Sons  of  Adam  in  that  Rebellion,  and  not  one  Sub- 
ject left  in  his  Obedience. 

2.  He  was  the  moral  Principle  of  Mankind.  In 
the  firft  Treaty  between  Gdtt  and  Man,  Adam  was 
confidered  not  as  a  fingle  Perfon,  but  as  Caput  Gentis9 
and  contracted  for  all  his  Defcendants  by  ordinary 
Generation.  His  Perfon  was  the  Fountain  of  theirs, 
and  his  Will  the  Reprefentative  of  theirs.  From 
hence  his  vaft  Progeny  became  a  Party  in  the  Cove- 
nant, and  had  a  Title  to  the  Benefit  contained  in  it 
upon  his  Obedience,  and  was  liable  to  the  Curfe 
upon  his  Violation  of  it..  Upon  this  Ground  the 
Apoftle  inftitutes  a  Parallel  between  Adam  and  Chrifl  : 
Rom.  v.  19.  That  as  by  one  Man's  Dif obedience i  many 
were  made  Sinners  •,  fo  by  the  Obedience  of  One,  many 
were  made  Righteous.  As  Chrifl  in  his  Death  on  the 
Crofs  did  not  fuffer  as  a  private  Perfon,  but  as  a 
Surety  and  Sponfor  reprefenting  the  whole  Church  ; 
according  to  the  Teftimony  of  Scripture,  //  one  died 
for  all  -,  then  all  were  dead,  1  Cor.  v.  15.  fo  the  firft 
Adam  who  was  the  Figure  of  him  that  was  to  comey 
(Rom.  v.  14.)  in  his  Difobedience  was  efteemed  a 
publick  Perfon  reprefenting  the  whole  Race  of  Man- 
kind •,  and  by  a  juft  Law  it  was  not  reftrained  to  him- 
felf,  but  is  the  Sin  of  the  common  Nature.  Adam 
broke  the  firlt  Link  in  the  Chain  whereby  Mankind 

was 


2%      The  Harmony  of  the  Divine  Attributes 

was  united  to  God  ;  and  all  the  other  Parts  which 
depended  upon  it  are  neceffarily  feparated  from  him. 
From  hence  the  Scripture  faith,  that  by  Nature  we  are 
Children  of  Wrath,  Ephef.  ii.  3.  that  is,  liable  to  Pu- 
nishment, and  that  hath  Relation  to  Guilt. 

And  of  this  we  have  convincing  Experience  in 
the  common  Evils  which  afflict  Mankind,  before  the 
CommhTion  of  any  actual  Sin.  The  Cries  of  Infants 
whoare  only  eloquent  to  Grief,  but  dumb  to  allThings 
elfe,  difcover  that  Miferies  attend  them.  The  Tears 
which  are  born  with  their  Eyes,  fignify  they  are 
come  into  a  State  of  Sorrow.  How  many  Troops  of 
deadly  Difeafes  are  ready  to  feize  on  them  immedi- 
ately after  their  Entrance  into  the  World  ?  which  are 
the  apparent  Effects  of  God's  Difpleafure,  and 
therefore  argue  Man  to  be  guilty  of  fome  great 
Crime  from  his  Birthf.  The  Ignorance  of  this 
made  the  Heathens  accufe  Nature,  and  blafpheme 
God  under  that  Mafk,  as  lefs  kind  and  indulgent  to 
Man  than  to  the  Creatures  below  him.  They  are 
not  under  fo  hard  a  Law  of  coming  into  the  World. 
They  are  prefently  inflructed  to  fwim,  to  fly,  to  run 
for  their  Prefervation.  They  are  cloathed  by  Na- 
ture, and  their  Habits  grow  in  Proportion  with  their 
Bodies,  fome  with  Feathers,  fome  with  Wool,  o- 
thers  with  Scales,  which  are  both  Habit  and  Ar- 
mour :  But  Man  who  is  alone  fenfible  of  Shame,  is 
born  naked,  and  though  of  a  more  delicate  Temper, 
is  more  expofed  to  Injuries  by  diftempered  Seafons, 
and  utterly  unable  to  repel  or  avoid  the  Evils  that 
cncompafs  him.  Now  the  Account  the  Scripture 
gives  of  Original  Sin  filences  all  thefe  Complaints. 
Man  is  a  TranfgrefTor  from  the  Womb  j  and  how 

can 

t  Ut  non  fit  aeftimare  Parens  melior  homini;  an  triftior  no-* 
verca  fuerit.    Plirt,  Preh  1.  7. 


in  Contriving  Mans  Redemption.  39 

can  he  expect  a  favourable  Reception  into  the  Em- 
pire of  an  offended  God  ?  Briefly,  fometimes  Death 
enters  into  the  Retirements  of  Nature,  and  changes 
the  Womb  into  a  Grave  ;  which  proves,  that  as  foon 
as  we  partake  of  the  human  Nature,  we  are  guilty 
of  the  Sin  that  is  common  to  it ;  For  the  Wages  of 
Sin  is  Deaths  Rom.  vi.  23.  Adam  in  his  innocent 
State  had  the  Privilege  of  Immortality,  but  by  him 
Sin  entered  into  the  World,  and  Death  by  Sin,  and  fo 
Death  pajjed  upon  all  Men,  Rom.  v.  12,  14,  17.  as  a 
juft  Sentence  upon  the  Guilty,  for  that  all  Men  have 
finned. 

2.  An  Hereditary  Corruption  is  tranfmitted  to  all 
tnat  naturally  defcend  from  him.  If  Adam  had 
continued  in  his  Obedience,  the  fpiritual  as  well  as 
the  natural  Life  had  been  conveyed  to  his  Children ; 
but  for  his  Rebellion  he  loft  his  Primitive  Rectitude, 
and  contracted  an  univerfal  Corruption  ;  which  he 
derives  to  all  his  Pofterity.  And  as  in  a  Difeafe  there 
is  the  Defect  of  Health,  and  a  Diftemper  of  the  Hu- 
mours that  affects  the  Body  ;  fo  in  the  Depravation  of 
Nature  there  is  not  the  mere  Want  of  Holinefs,  but 
a  ftrong  Proclivity  to  Sin.  This  Privation  of  Origi- 
nal Righteoufnefs  confidered  as  a  Sin,  is  naturally 
from  Adam,  the  Principle  of  lapfed  and  corrupt  Na- 
ture :  But  as  a  Punifhment,  'tis  meritorioufly  from 
him,  and  falls  under  the  Ordination  of  Divine 
Juftice.  Man  caft  it  away,  and  God  righteoufly  re- 
fufes  to  reftore  it.  'Tis  a  follicitous  Impertinency 
to  enquire  nicely  about  the  Manner  of  conveying 
this  univerfal  Corruption.  For  the  bare  Knowledge 
of  it  is  ineffectual  to  the  Cure.  And  what  greater 
Folly  than  to  make  our  own  Evils  the  Object  of  fim- 
ple  Speculation  ?  I  fhall  confider  only  that  general 
Account  of  it  which  is  fet  down  in  the  Scripture. 

'Tis  the  univerfal  and  unchangeable  Law  of  Na- 


40      The  Harmony  of  the  Divine  Attributes 

ture,  that  every  Thing  produce  its  like,  not  only  in 
regard  of  the  fame  Nature,  that  is  propagated  from 
one  individual  to  another,  without  a  Change  of  the 
Species,  but  in  refpect  of  the  Qualities  with  which 
that  Nature  is  eminently  affected.  This  is  vifible 
in  thefeveral  Kinds  of  Creatures  in  the  World,  they 
all  preferve  the  Nature  of  the  Principle  from  whence 
they  are  derived,  and  retain  the  Vein  of  their  Ori- 
ginal, the  Quality  of  their  Extraction.  Thus  our  Sa- 
viour tells  us,  Mat.  vii.  18.  Kbit  the  Fruit  partakes  of 
the  Rottennefs  of  the  free  -,  and  whatever  is  born  of  the 
Flejh,  is  Flejh  •,  Joh.  iii.  6.  The  Title  of  Flefh  doth 
not  fignify  the  material  Part  of  our  Humanity,  but 
the  Corruption  of  Sin  with  which  the  whole  Nature 
is  infected.  This  is  evident  by  the  Defcription  the 
Apoftle  gives  of  it ;  That  the  Flejh  is  notfubjecl  to  the 
Law  of  God,  Rom.  viii.  7.  and  that  which  aggravates 
the  Evil  is,  that  it  cannot  be.  Sinful  Corruption  is 
expreft  by  this  Title,  partly  in  regard  it  is  tranf- 
mitted  by  the  Way  of  carnal  Propagation ;  Behold, 
I  was  fhapen  in  Iniquity,  and  in  Sin  did  my  Mother  con- 
ceive me\  Pfal.  xv.  5.  And  partly  in  regard  it  is  exer- 
cifed  by  the  carnal  Members.  This  Corruption  is  a 
Poifon  fo  fubtile,  that  it  pierces  into  all  the  Powers 
of  the  Soul ;  fo  contagious,  that  it  infects  all  the 
Actions ;  .fo  obftinate,  that  only  Omnipotent  Grace 
can  heal  it.     More  particularly, 

1.  It  is  an  innate  Habit,  not  merely  acquired  by- 
Imitation.  The  Root  of  Bitternefs  is  planted  in  the 
human  Nature,  and  produces  its  Fruits  in  the  va- 
rious Seafons  of  Life.  No  Age  is  free  from  its  work- 
ing; Every  Imagination  of  the  thoughts  of  Man's 
Heart  are  only  Evil,  and  continually  Evil -,  Gen.  vi.  5, 
We  fee  this  verified  in  Children,  when  the  moll  early 
Acts  of  their  Reafon,  and  the  firft  Inftances  of  their 
Apprehenfion  are  in  Sin.  If  we  afcend  higher,  and 

confider 


tn  Contriving  Mans  Redemption.  41 

confider  Man  in  his  Infant-ftate,  the  vicious  Incli- 
nations which  appear  in  the  Cradle,  the  violent  Mo- 
tions of  Anger  which  dilturbs  Sucklings,  •  their  En- 
deavour to  exercife  a  weak  Revenge  on  thofe  that 
difpleafe  them,  convince  us  that  the  Corruption  is 
natural,  and  proceeds  from  an  infected  Original. 

2.  As  it  is  Natural,  fo  Univerfal.  Who  can  bring 
a  clean  Thing  out  of  an  Unclean  ?  Job.  xiv.  4.  That  is,  How 
can  a  Righteous  Perfon  be  born  of  a  Sinner  ?  The 
Anfwer  is  peremptory,  Not  one.  The  Fountain  was 
poifoned  in  Adam,  and  all  the  Streams  partake  of  the 
Infection.  All  that  are  derived  from  him  in  a  na- 
tural Way,  and  have  a  Relation  to  him  as  their 
common  Father,  are  Sharers  in  this  Depravation. 
What  Difference  foever  there  is  in  their  Climates, 
Colours,  and  external  Conditions  of  Life,  yet  the 
Blood  from  whence  they  Ipring  taints  them  all. 

3.  Corrupt  Nature  is  pregnant  with  the  Seeds  of 
all  Sin,  though  they  do  not  fhoot  forth  together :  And 
for  this  feveral  Accounts  may  be  given.  1.  Though 
all  Sins  agree  in  their  Caufe  and  End,  yet  fome  are 
contrary  in  their  Exerciie.  2.  The  human  Spirit 
is  not  capable  of  many  Paflions  in  their  Height  at 
the  fame  Time  ;  and  it  is  the  Art  of  our  fpiritual  E- 
nemies  to  fuit  their  Temptations  to  the  Capacity 
of  Man.  3.  As  the  fame  Poifon  produces  different 
Effects  in  different  Bodies,  according  to  thofe  vari- 
ous Humours  which  are  predominant  in  them  •,  fo  the 
fame  Corruption  of  Nature  works  varioufly  ac- 
cording to  the  different  Tempers  of  Men.  For 
though  the  Conception  of  Sin  depends  immediately 
upon  the  Soul,  yet  to  the  Bringing  of  it  forth  the 
Concurrence  of  the  external  Faculties  is  requifite. 
Thus  a  Voluptuary  who  is  reftrained  from  the  grofs 
Acts  of  Senfuality  by  a  Difeafe,  or  Age,  may  be  as 
vicious  in  his  Delires,  as  another  who  follows  the 

perni- 


42       The  Harmony  of  the  Divine  'Attributes 

pernicious  Swing  of  his  Appetite,  having  a  vigorous 
Complexion.  Briefly,  the  Variety  of  Circumftances 
by  which  the  inward  Corruption  is  excited  and 
drawn  forth,  makes  a  great  Difference  as  to  the 
open  and  vifible  Acts  of  it.  Thus  an  ambitious  Per- 
fon  who  ufes  Clemency  to  accomplifh  his  Defign, 
would  exercife  Cruelty  if  it  were  neceffary  to  his 
End.^ 

"lis  true,  fome  are  really  more  temperate,  and 
exempted  from  the  Tyranny  of  the  Flefh  than  others. 
Cicero  was  more  virtuous  than  Catiline^  and  Socra- 
tes than  Arifiophanes :  But  thefe  are  privileged 
Perfons,  in  whom  the  Efficacy  of  Divine  ProvideS 
either  by  forming  them  in  the  Womb,  or  in  their 
Education,  or  by  conducting  them  in  their  mature 
Age,  hath  corrected  the  Malignity  of  Nature.  All 
Men  have  finned^  and  comejhort  of  the  Glory  of  God's 
Image  •,  Rom.  iii.  23.  And  that  Sin  breaks  not  forth 
fo  outragioufly  in  fome  as  in  others,  the  Reftraint  is 
from  an  higher  Principle  than  common  and  corrupt 
Nature. 

4.  This  Corruption  though  natural,  yet  it  is  vo- 
luntary and  culpable. 

1.  In  fomeRefpects  it  is  voluntary  :  1.  In  its  Prin- 
ciple and  Caute  •,  the  Will  of  Adam  that  originally 
was  ours.  All  Habits  receive  their  Character  from 
thofe  Acts  by  which  they  are  produced  ♦,  and  as  the 
Difobedience  of  Adam  was  voluntary,  fo  is  the  De- 
pravation that  fprung  from  it.  2.  'Tis  inherent  iri 
the  Will.  If  Adam  had  derived  a  Leprofy  to  all 
Men,  it  were  an  involuntary  Evil ;  becaufe  the  Dif- 
eafes  of  the  Body  are  foreign  to  the  Soul :  But 
when  the  Corruption  invades  the  internal  Faculties, 
it  is  denominated  from  the  Subject  wherein  it  is  feated. 
3.  'Tis  voluntary  in  its  Effects,  the  numberlefs 
actual   Sins  proceeding  from   it :  And  if  the  Acts 

that 


in  Contriving  Mans  Redemption.  43 

that  freely  flow  from  this  Corruption  are  voluntary, 
the  Principle  muft  be  of  the  fame  Nature. 

2.  It  is  Culpable.  The  Formality  of  Sin  confifts 
in  its  Oppofition  to  the  Law,  according  to  the  De- 
finition of  the  Apoftle,  Sin  is  a  Tranfgreflion  of  the 
Law.  Now  the  Law  requires  an  entire  Rectitude  in 
all  the  Faculties.  It  condemns  corrupt  Inclinations, 
the  Originals  as  well  as  the  Acts  of  Sin.  Befides, 
Concupifcence  was  not  inherent  in  the  human  Na- 
ture in  its  Creation,  but  was  contracted  by  the 
Fall.  The  Soul  is  ftript  of  its  native  Righteoufnefs 
and  Holinefs,  and  inverted  with  contrary  Qualities. 
There  is  as  great  a  Difference  between  the  Cor- 
ruption of  the  Soul  in  its  degenerate  State,  and 
its  primitive  Purity,  as  between  the  Loathfomnefs 
of  a  Carcafe,  and  the  Beauty  of  a  living  Body. 
Sad  Change!  And*tp.jDe  lamented  with  Tears  of 
Confufion. 

That  the  Sin  of  Adam  mould  be  fo  fatal  to  all 
his  Posterity,  is  the  mod  difficult  Part  in  the  whole 
Order  of  divine  Providence.  Nothing  more  offends 
carnal  Reafon,  which  forms  many  fpecious  Objecti- 
ons againft  it.     I  will  briefly  confider  them. 

Since  God  faw  that  Adam  would  not  refift  the 
Temptation,  and  that  upon  his  Fall  the  whole  Race 
of  Mankind,  which  he  fupported  as  the  Foundati- 
on, would  fink  into  Ruin,  why  did  he  not  confirm 
him  againft  it  ?  Was  it  not  within  his  Power,  and 
more  fuitable  to  his  Wifdom,  Holinefs  and  Good- 
nefs  ? 

To  this  I  Anfwer ; 

1.  The  divine  Power  could  have  preferved  Man 
in  his  Integrity,  either  by  laying  a  Reftraint  on  the 
apoitate  Angels  that  they  fhould  never  have  made 
an  Attempt  upon  him  ;  or  by  keeping  the  Under- 
/landing  waking  and  vigilant  to  difcover  the  Dan- 
ger 


44     $%*  ^Harmony  of  the  t)hine  Attributes 

ger  of  the  Temptation,  and  by  fortifying  the  Will, 
and  rendering  it  impenetrable  to  the  fiery  Darts  of 
Satan,  without  any  Prejudice  to  its  Freedom.  For 
that  doth  notconfift  in  an  abfolute  Indifference,  but 
in  a  judicious  and  deliberate  Choice  *,  fo  that  when 
the  Soul  is  not  Jed  by  a  blind  Inftinct,  nor  forced 
by  a  foreign  Power,  but  embraces  what  it  knows 
and  approves,  it  then  enjoys  the  mod  true  Liber- 
ty.* Thus  in  the  glorified  Spirits  above,  by  the  full 
and  conftant  Light  of  the  Mind,  the  Will  is  inde- 
clinably  fixed  upon  its  fupreme  Good,  and  this  is  its 
Crown  and  Perfection. 

2.  It  was  moft  fuitable  to  the  Divine  Wifdom,  to 
leave  Man  to  ftand  or  fall  by  his  qwn  Choice ; 

i.  To  difcover  the  neceffary  Dependence  of  all 
fecond  Caufes  upon  the  firft.  No  Creature  is  abfo- 
Iutely  impeccable,  but  the  moft  perfect  is  liable  to 
Im perfection.  He  that  is  effentially,  is  only  unchange- 
ably Good.  Infinite  Goodnefs  alone  excludes  all 
Poffibility  of  receiving  Corruption.  The  Fall  of 
Angels  and  Man  convince  us,  that  there  is  one  fole 
Being  immutably  Pure  and  Holy,  on  whom  all 
depend,  and  without  whofe  Influence  they  cannot  be, 
or  mufl  be  eternally  miferable. 

2.  'Twas  very  fit  that  Adam  mould  be  firft  in  a 
State  of  Trial,  before  he  was  confirmed  in  his  Hap- 
pinefs.  The  Reafon  of  it  is  clear,  he  was  left  to 
hisown  Judgment  and  Election,  thatObedience  might 
be  his  Choice,  and  in  the  Performance  of  it  he  might 
acquire  a  Title  to  the  Reward.  A  determinating 
Virtue  over  him  had  croft  the  End  of  his  Creation, 
which  was  to  glorify  God  in  fuch  a  free  Manner. 
Therefore  in   Paradife   there  were   amiable  Objects 

to 

>  *  Quando  Anima  tanta  fatiabitur  vilione,  &  tanta  inflamma- 
bitur  Charitate  fuperioris  boni,  ut  ad  feipfam  fibi  placendo  de- 
*cere  ab  illius  delettione  non  potiit.     Aug.  Lib.  4.  cont.  Jul. 


in  Contriving  Mans  Redemption.  45 

to  allure  the  lower  Faculties,  before  they  were  dif" 
ordered  by  him.  The  forbidden  Fruit  had  Beauty  to 
invite  the  Eye,  and  Sweetnefs  to  delight  the  Pa- 
late:  And  if,  upon  the  Competition  of  the  Senfual 
with  the  Intellectual  Good,  he  had  rejected  the  one 
and  chofe  the  other,  he  had  been  raifed  to  an  un- 
changeable State ;  his  Innocence  had  been  crowned 
with  Perieverance.  As  the  Angels  who  continued 
in  their  Duty,  when  the  reft  revolted,  are  finally 
eftablilhed  in  their  Integrity  and  Felicity.  And  the 
Apoftle  gives  us  an  Account  of  this  Order,  when  he 
tells  us,  i  Cor.  xv.  46.  That  wasfirjl  which  was  natu- 
ral^ then  that  which  is  fpiritual  and  fupernatural.  Man 
was  created  in  a  State  of  Perfection,  but  it  was  na- 
tural, therefore  mutable  ;  the  Confirming  of  him 
immediately  had  been  Grace,  which  belongs  to  a 
more  excellent  Difpenfaion.  Now  to  bring  Man 
from  not  being  to  a  fupernatural  State,  without  Trial  of 
the  middle  State  of  Nature,  was  not  fo  congruous  to 
the  Divine  Wifdom. 

3.  The  PermilTion  of  the  Fall  doth  not  reflect  on 
the  Divine  Purity  :  For, 

1.  Man  was  made  Upright:  He  had  no  inward 
Corruption  to  betray  him :  There  was  Antidote 
enough  in  his  Nature  to  expel  the  ftrongeft  Temp- 
tation. 

2.  God  was  not  bound  to  hinder  the  Commifiion 
of  Sin  :  'Tis  a  true  Maxim,  that  in  debitis  cauja  de- 
ferens efficit  moraliter :  But  God  is  not  only  free 
from  Subjection  to  a  Law,  as  having  no  Superiour, 
but  was  under  no  voluntary  Obligation  by  Promife 
to  prevent  the  Fall. 

3.  Neither  doth  that  firft  Act  of  Sin  reflect  on 
God's  unfpotted  Providence  which  fuffered  it,  as  if 
Sin  were  in  any  Degree  allowed  by  Him.  The  Holy 
Law  which  God  gave  to  direct  Man,  the  terrible 

D  Threat- 


4  6      The  Harmony  of  the  Divine  Attributes 

Threatening  annexed  to  warn  him,  declare  his  irre- 
concilable Hatred  againil  Sin.  He  permits  innu- 
merable Sins  every  Day,  yet  he  is  as  jealous  of  the 
Honour  of  his  Holinefs  now  as  in  the  Beginning. 
*Tis  the  worft  Impiety  for  the  Sinner  to  think  God 
like  himfelf,  Pfal.  1.  21.  as  if  he  took  Complacency 
in  Sin,  becaufe  he  is  filentfor  a  Time,  and  fufFers  the 
Commifiion  of  it.  In  the  next  State  he  will  fully 
vindicate  his  Glory,  and  convince  the  whole 
World  of  his  eternal  Averfation  from  Sin,  by  in- 
flicting on  Sinners  the  mod  dreadful  and  durable 
Torments. 

4.  The  Goodnefs  of  God  is  not  difparaged  by 
permitting  the  Fall :  This  appears  by  confidering, 

1.  That  God  beftowed  on  Man  an  excellent  Be- 
ing, and  a  Happinefs  that  might  fatisfy  his  Na- 
ture, confidered  as  human,  or  holy.  But  he  per- 
verted the  Favours  of  God  to  his  Difhonour,  and 
this  doth  not  leffen  the  Goodnefs  that  gave  them. 
*Tis  unreafonable  to  judge  of  the  Value  of  a  Bene- 
fit, by  the  ingrateful  Abufe  of  the  Receiver,  and 
not  from  its  own  Nature.  'Tis  a  chofen  Mifery 
that  is  come  upon  Man,  and  not  to  be  imputed  to 
any  Defect  of  the  Divine  Goodnefs. 

2.  God  is  infinitely  good,  notwithstanding  the 
Entrance  of  Sin  and  Mifery  into  the  World.  We 
muft  diftinguifh  between  Natural  and  Voluntary 
Agents.  Natural  Agents  have  no  Power  to  fufpend 
their  Acls,  but  are  entirely  determined,  and  their 
Operations  are  ad  extremum  Virium^  to  the  utmoft  of 
their  Efficacy.  If  there  were  infinite  Degrees  of 
Heat,  there  would  be  no  Cold,  it  being  overcome 
by  the  Force  of  its  contrary.  But  God  is  a  Wife 
and  Free  Agent,  and  as  he  is  infinite  in  Goodnefs  \ 
fo  the  Exercife  of  it  is  voluntary,  and  only  fo  far  as 
he  pleafes. 

3.  God 


tri  Contrivi?2g  Man's  Redemption.  47 

3.  God  is  an  Omnipotent  Good,  and  'tis    his  pe- 
culiar Glory   to  bring  Good    out  of  Evil,    that    by 
the  Oppofition  and  Luftre  of  Contraries  his  Good- 
riefs  might    be   the  more   confpicuous.     To   fpeal* 
flrictly,  Sin  is  the  only  Evil  in  the  World  •,  for  all  the 
reft  which  appear  fo  to  our   Fancies  and  Appetites, 
are  either  absolutely  good,  or  upon  the   fuppofalof 
Sin,  viz.  either  for  the  Reformation  of  Sinners,  or 
for  the  Ruin  of  the  Obftinate.     Now  the   Evil  of 
Sin  God  permitted  as  a  fit  Occafion  for  the  more 
glorious  Dilcovery  of  his  Attributes,  in  fending  his 
Son  into  the  World  to  repair  his  Image  which   was 
defaced,  and  to   raife  Man  from  an  Earthly  to  Ce- 
leftial  Happinefs.     I  mail  conclude   with    the  excel- 
lent  Anfwer  of  St.  Auftin   to  the  Adverfary  of  the 
Law  and   Prophets  :*  g)uit?us  autem  videtur  fie  homi- 
nem  fieri   debnifie  ut  pec  care  nolle  t,  non    eis  difpliceat 
fie  ejje  fatlum,    ut  non  peccare  pojjet,  fi  ncllet.     Nun~ 
quid  enim  fi  melior  efjet  qui   non  pojjet  peccare,  ideo  non 
benefatlus  eft  qui  pojjet  &  non  peccare  ?  An   vero   ufque 
adeo  defipiendum  eft,  ut  homo  videat  melius  aliquid  fieri 
debuiffe,  &  hoc  Deum  vidijje  non  putet  ?  Aut  putet   vi- 
dijje  &  credat  facer e  noluiffe  ?  Aut  voluijje   quidem   £5? 
minime  potuijje  ?  Avertat  hoc  Deus  a  Cordibus  piorum. 
The  Subftance  of  which  is  this,  That  it  is  an  impi- 
ous Folly  to  imagine  that  God   was  either  defective 
in  Wifdom,  not  to   know   what  was  the  beft   State 
for  Man  in  his  Creation  ;  or  defective  in   Goodnefs, 
that  knowing  it,  he  would  not  confer  it  upon  him  ; 
or  defective  in  Power,  that   willing,  he  was  unable 
to  make  him  better. 

There  is  another  Objection  vehemently  urged, 
that  the  Imputation  of  Adam's  Sin  to  all  his  Pofte- 
rity   who  were   not   exiltent    at    that   Time,    and 

D  2  did 

•  Contra  adver,  Leg.  &  Pjoph.  Lib.  I.  C.   14, 


4-8       Ihe  Harmony  of  the  Divine  Attributes 

did  not  give  their  perfonal  Confent  to  the   Treaty 
between  God  and  him,  is  inconfiftent  with  Juftice. 
To  this  I  anfwer  : 

i.  The  Terms  of  the  firft  Covenant  are  fuch, 
that  the  common  Reafon  of  Mankind  cannot  juftly 
refufe.  For  fuppofe  all  the  Progeny  of  Adam  had 
appeared  with  him  before  their  Creator,  and  this 
had  been  propounded,' That  God  would  make  an 
Agreement  with  their  common  Father  on  their  Behalf, 
that  if  he  continued  in  his  Obedience,  they  mould 
enjoy  a  happy  Immortality  *,  if  he  declined  from 
it,  they  fhould  be  deprived  of  Bleffednefs.  What 
Shadow  of  Exception  can  be  formed  againft  this 
Propofal  ?  For  God  who  is  the  Matter  of  his  own 
Favours,  and  gives  them  upon  what  Terms  he  pleafes, 
might  upon  their  Refufal  have  juftly  annihilated 
them.  The  Command  was  equal,  and  his  Obedi- 
ence for  all  was  as  eafy,  as  that  of  every  particular 
Perfon  for  himfelf. 

Befides,  Adam  was  as  much  concerned  to  obferve 
the  Conditions  of  the  Covenant,  for  fecuring  his 
own  Intereft,  as  theirs ;  and  after  a  fhort  Time  of 
Trial  they  mould  be  confirmed  in  their  Bleffednefs. 
By  all  which  it  is  apparent  how  reafonable  the  Con- 
ditions of  the  original  Agreement  between  God  and 
Man  are. 

2.  God  hath  a  Power  over  our  Wills  fuperiour 
to  that  we  ourfelves  have.  If  God  offers  a  Cove- 
nant to  the  Creature,  the  Terms  being  equal,  it  be- 
comes a  Law,  and  Content  is  due  as  an  Acl  of  Obe- 
dience. And  if  a  Community  may  appoint  one  of 
their  Number  to  be  their  Reprefentative,  to  tranfad 
Affairs  of  the  greateft  Moment,  and  according  to 
his  Management,  the  Benefit,  or  Damage,  fhall  ac- 
crue to  them,  becaufe  he  is  reckoned  to  perform  the 
[Wills  of  them  all  -9  may  not  God,  who  hath  a  fu- 

preme 


tfi  Contriving  Mans  Redemption.  49 

preme  Dominion  over  us,  conftitute  Adam  the  Re- 
prefentative  of  Mankind  (F/W.  Ward  de  paccat.  Origin.) 
and  unite  the  Confent  of  all  in  his  general 
Will,  fo  that  as  he  fulfilled  or  neglected  his  Duty, 
they  mould  be  happy  or  miferable  ?  This  Confide- 
ration  alone,  that  the  firft  Covenant  was  ordered 
by  God,  may  perfectly  fatisfy  all  Enquiries.  As 
Salvian,  having  confeft  his  Ignorance  in  the  Reafons 
of  fome  Difpofitions  of  Providence,  filences  all 
Objections  with  this  ;  Nihil  in  hac  re  opus  eft  aliquid 
audire,  fat  is  fit  fro  univerfis  rationihus  Author  Deus. 
fSalv.  Lib.  3.  de  ProvJ)  Neither  is  this  a  mere  ex- 
trinfick  Argument,  as  Authority  ufually  is,  becaufe 
there  is  an  intrinfick  Reafon  of  this  Authority,  the 
abfolute  Rectitude  and  Jultice  of  God's  Nature, 
Who  is  righteous  in  all  his  Way  s>  and  holy  in  all  his  Works  -9 
Pfal.  cxlv.   17. 


CHAP.    IV. 

tfbe  Impoffibility  of  Man's  Recovery  by  his  natural 
Power.  He  cannot  regain  his  Primitive  Holinefs* 
1'he  Underftanding  and  Will,  the  fuperiour  Fa- 
culties are  depraved.  'The  Mind  is  ignorant  and  in- 
fenfible  of  our  Corruption.  "The  Will  is  more  de* 
praved  than  the  Mind.  //  embraces  only  fenfual 
Good.  Carnal  Objects  are  wounding  to  the  Con- 
fcience,  and  unfatisfying  to  the  Affections,  yet  the 
Will  eagerly  purfues  them.  .  "The  moral  Impotence* 
that  arifethfrom  a  perverfe  Difpofition  of  the  Will, 
is  culpable.  Neither  the  Beauty  nor  the  Reward 
ef  Holinefs  can  prevail  upon  the  unrenewed  Will. 
Guilty  Man  cannot  recover  the  Favour  of  God. 
He  is  unable  to  make  Satisfaction  to  Juftice.  He 
D  3  is 


'50      The  Harmony  of  the  Divine  Attributes 

is  incapable  of  real  Repentance,    which   might    qualify 
him' for  Pardon. 

WHEN  Adam  was  expelled  from  Paradife,  the 
Entrance  was  guarded  by  a  flaming  Sword, 
to  fignify,  That  all  Hopes  of  Return  by  the 
Way  of  Nature  are  cut  off  for  ever.  He  loft  his 
Right,  and  could  not  recover  it  by  Power.  The 
chiefeft  Ornaments  of  Paradife  are  the  Image  and 
Favour  of  God,  of  which  he  is  juftly  deprived  \ 
and  there  is  no  Pofiibility  for  him  to  regain  them. 
"What  can  he  expect  from  his  own  Reafon,  that  be- 
trayed him  to  Ruin  ?  If  it  did  not  fupport  him 
when  he  flood,  how  can  it  raife  him  when  he  is 
fallen  ?  If  there  were  a  Power  in  lapfed  Man  to  re- 
flore  himfelf,  it  would  exceed  the  original  Power 
he  had  to  will  and  obey  :  It  being  infinitely  more  diffi- 
cult for  a  dead  Man  to  rife,  than  for  a  living  Man  to 
put  forth  vital  Actions. 

For  the  clearer  opening  of  this  Point,  concern- 
ing Man's  abfolute  Difability  to  recover  his  Primi- 
tive State,  I  will  diftinctly  confider  it,  with  Refpect 
to  the  Image  and  Favour  of  God,  upon  which  his 
BlefTednefs  depends. 

i.  He  cannot  recover  his  Primitive  Holinefs. 
This  will  appear  by  confidering,  that  whatfoever 
is  corrupted  in  its  noble  Parts,  can  never  reftore  it- 
felf;  the  Power  of  an  external  Agent  is  requifite 
for  the  recovering  of  its  Integrity.  This  is  veri- 
fied by  innumerable  Inftances,  in  Things  artifi- 
cial and  natural.  If  a  Clock  be  difordered  by  a 
fall,  the  Workman  muft  mend  it,  before  it  can  be 
ufeful.  If  Wine  that  is  rich  and  generous,  declines 
by  the  lofs  of  Spirits,  it  can  never  be  revived  with- 
out a  new  Supply.  In  the  human  Body,  where 
there  is  a  more  noble  Form,  and  more  powerful  to 

redrefe 


in  Contriving  Mans  Redemption.  $j 

redrefs  any  Evil  that  may  happen  to  the  Parts ;  if  a 
Gangrene  feize  on  any  Member,  nothing  can  refift 
its  Courfe  but  the  Application  of  outward  Means  ; 
it  cannot  be  cured  by  the  internal  Principles  of  its 
Conftitution.  And  proportionably  in  moral  Agents, 
when  the  Faculties  which  are  the  Principles  of 
Action  are  corrupted,  it  is  impofTible,  without 
the  Virtue  of  a  Divine  Caufe,  they  mould  ever  be 
reftored  to  their  original  Rectitude.  As  the  Image 
of  God  was  at  firft  imprinted  on  the  human  Na- 
ture by  Creation,  (Ephef.  iv.  24.)  fo  the  renewed 
Image  is  wrought  in  him  by  the  fame  creating 
Power.  This  will  be  more  evident  by  confidering 
that  inward  and  deep  Depravation  of  the  Under- 
ftanding  and  Will,  the  two  fuperiour  Faculties  which 
command  the  Reft. 

1.  The  Understanding  hath  loft  the  right  Appre- 
henfion  of  Things.  As  Sin  began  in  the  Darknefsof 
the  Mind,  fo  one  of  its  worft  Effects  is,  the  increaf- 
ing  that  Darknefs  which  can  only  be  difpelled  by  a 
fupernatural  Light.  Now  what  the  Eye  is  to  the 
Body,  that  is  the  Mind  for  the  directing  the  Will 
and  conducting  the  Life.  And  if  the  Light  that  is  in 
us  be  Darknefs,  how  great  is  that  Darknefs  ?  Matt.  vi.  23. 
How  irregular  and  dangerous  muft  our  Motions  be  ? 
Not  only  the  lower  Part  of  the  Soul  is  under  a 
dreadful  Diforder-,  but  the  Spirit  of  the  Mind,  the 
divined  Part,  is  depraved  with  Ignorance  and  Errour. 
Ephef.  iv.  23.  The  Light  of  Reafon  is  not  pure  ; 
but  as  the  Sun  when  with  its  Beams  it  fends  down 
peftilential  Influences,  and  corrupts  the  Air  in  the  en- 
lightening it,  fo  the  carnal  Mind  corrupts  the  whole 
Man,  by  reprefenting  Good  as  Evil,  and  Evil  as 
Good.  The  JVi[dom  of  the  Flef/j  is  Enmity  again  ft 
God.     And  the  Apoftle  defcribes   the  State  of  the 

Gentile 


52       The  Harmony  of  the  Divine  Attributes 

Gentile  World,  Ephef  iv.  1 1.  "That  their  Underftand- 
ingswere  darkened,  being  alienated  from  the  Life  of 
God,  through  the  Ignorance  that  is  in  them,  becaufe  of 
the  Blindnefs  of  their  Hearts,  The  Corruption  of 
their  Manners  proceeded  from  their  Minds.  For 
all  Virtues  are  directed  by  Reafon  in  their  Exercife, 
fo  that  if  the  Underftanding  be  darkened,  all  virtu- 
ous Operations  ceafe. 

Befides,  corrupt  Man  being  without  Light  and 
Life,  can  neither  difcern,  nor  feel  his  Mifery ;  the 
carnal  Mind  is  infenfible  of  its  Infirmity,  ignorant 
of  its  Ignorance,  and  fufTers  under  the  incurable 
Extreams  of  being  blind,  and  imagining  that  it  is 
very  clear-fighted.  More  particularly,  the  Reafons 
why  the  carnal  Mind  hath  not  a  due  Senfe  of  finful 
Corruption,  are, 

i .  Becaufe  it  is  natural,  and  cleaves  to  the  Principles 
of  our  Being,  from  the  Birth  and  Conception,  and 
natural  Things  do  not  afreet  us. 

2.  JTis  confirmed  by  Cuftom,  which  is  a  fecend 
Nature,  and  hath  a  ftrange  Power  to  ftupify  Confci- 
ence  and  render  it  infenfible.  As  the  Hiftorian  ob- 
ferved  concerning  the  Roman  Soldiers,  that  by  con- 
stant Ufe  their  Arms  were  no  more  a  Burthen  to  them 
than  their  natural  Members. 

3.  In  the  Tranfition  from  the  Infant-ftate,  to  the 
Age  of  difcerning,  Man  is  incapable  of  obferving 
his  native  Corruption  :  Since  at  firft  he  acts  evilly, 
and  is  in  conftant  Converfation  with  Sinners,  who 
bring  Vice  into  his  Acquaintance  \  and  by  making  it 
familiar,  lefTen  the  Horrour  and  Averfation  from  it. 
Befides,  thofe  corrupt  and  numerous  Examples 
wherewith  he  is  encompafTed,  call  forth  his  finful  In- 
clinations, which  as  they  are  heightened  by  repeat- 
ed 


in  Contriving  Man's  Redemption.  r<* 

ed  Acts,  and  become  more  ftrong  and  obftinate,  fo 
lefs  ienfible  to  him.  And  by  this  we  may  underftand 
how  irrecoverable  Man  is  by  his  own  Reafon.  The 
firft  Step  to  our  Cure  is  begun  in  the  Knowledge  of 
our  Difeafe,  and  this  Difcovery  is  made  by  the  Un- 
derftanding,  when  it  is  feeing  and  vigilant,  not  when 
it  is  blind.  A  Difeafe  in  the  Body  is  perceived  by 
the  Mind  ;  but  when  the  Soul  is  the  affected  Part* 
and  the  Rectitude  of  Reafon  is  loft,  there  is  no  re- 
maining Principle  to  give  Notice  of  it.  And  as  that 
Difeafe  is  molt  dangerous  which  ftrikes  at  the  Life, 
and  is  without  Pain  j  for  Pain  is  not  the  chief  Evil, 
but  fuppofes  it,  'tis  the  Spur  of  Nature  urging  us  to 
feek  for  Cure  :  So  the  Corruption  of  the  Understand- 
ing is  very  fatal  to  Man ;  for  although  he  labours 
under  many  pernicious  Lufts,  which  in  the  Iffue  will 
prove  deadly,  yet  he  is  infenfible  of  them,  and  from 
thence  follows  a  CarelefTnefs  and  Contempt  of  the 
Means  for  his  Recovery. 

2.  The  Corruption  of  the  Will  is  more  incurable 
than  that  of  the  Mind.  For  it  is  full  not  only  of 
Impotence,  but  Contrariety  to  what  is  fpiritually 
good.  There  are  fome  weak  Strictures  of  Truth  in 
lapfed  Man,  but  they  die  in  the  Brain,  and  are  pow- 
eriefs  and  ineffectual  as  to  the  Will,  which  rufties 
into  the  Embraces  of  worldly  Objects.  This  the 
univerfal  Experience  of  Mankind  fince  the  Fall  doth 
evidently  prove,  and  the  Account  of  it  is  in  the  fol- 
lowing Confiderations. 

i.  There  is  a  ftrong  Inclination  in  Man  to  Happi- 
nefs.  This  Defire  is  born  and  brought  up  with  him, 
|  and  is  common  to  all  that  partake  of  the  reafonable 
Nature.  From  the  Prince  to  the  pooreft  Wretch  i 
from  the  moft  knowing  to  the  meaneft  in  Under- 
ftanding,  every  one  defires  to  be  happy  :  As  the  great 

Flames 


54      Tfe  Harmony  of  the  Divine  Attributes 

Flames  and  the  little  Sparks  of  Fire  all  naturally  af- 
cend  to  their  Sphere. 

2.  The  constituting  of  any  Thing  to  be  our  Hap- 
pinefs  is  the  firit  and  universal  Maxim  from  whence 
all  moral  Confequences  are  derived.  It  is  the  Rule 
of  our  Defires,  and  the  End  of  our  Actions.  As  in 
natural  Things,  the  Principles  of  their  Production 
operate  according  to  theirQuality,  fo  in  moral  Things 
the  End  is  as  powerful  to  form  the  Soul  for  its  O- 
perations  in  Order  to  it :  Therefore  as  all  Defire  to 
be  happy,  fo  they  apply  themfelves  to  thofe  Means 
■which  appear  to  be  convenient  for  the  obtaining  of 
it. 

3.  Every  one  frames  aHappinefs  according  to  his 
Temper.  The  Apprehenfions  of  it  are  anfvverable 
to  the  Difpofitions  of  the  Perfon.  For  Felicity  is 
the  Pleafure  which  arifes  from  the  harmonious  Agree- 
ment between  the  Object  and  the  Appetite.  Now 
Man  by  his  original  and  contracted  Corruption  is  al- 
together carnal,  he  inherits  the  Serpent's  Curfe,  to 
creep  on  the  Earth  •,  he  cleaves  to  defiling  and  debas- 
ing Objects*  and  is  only  qualified  for  fenfual  Satis- 
factions. The  Soul  is  incarnated,  and  it  fhapes  a 
Happinefs  to  itfelf,  in  the  Enjoyment  of  thofe  Things 
which  are  delicious  to  the  Senfes.  The  Shadow  of 
Felicity  is  purfued  with  equal  Ardour,  as  that  which 
is  real  and  fubftantial.  The  fupreme  Part  of  Man, 
the  Underftanding,  is  employed  to  ferve  the  lower 
Faculties  ;  Reafon  is  ufed  to  make  him  more  ingeni- 
ous and  luxurious  in  Senfuality  :  So  much  more  bru- 
tifh  than  the  Brutes  is  he  become,  when,  befides  that 
PartwhichisfobyitsnaturalCondition9the  molt  noble 

Part 


in  Contriving  Mans  Redemptio?u  55 

Part  is  made  fo  by  unnatural  Choice  and  Corrupti- 
on. From  hence  the  Apoftle  gives  an  univerfal 
Character  of  Men  in  their  corrupt  State,  37/.  iii.  3. 
That  they  are  foolifh  and  disobedient,  deceived,  ferving 
divers  Lufts  and  Pleasures.  This  Purfuit  of  fenfual 
Pleafure  is  the  Service  of  a  Slave,  which  hath  no  o- 
ther  Law  of  his  Life  but  the  Will  of  his  Mafter.  The 
Servitude  is  divers,  but  all  are  Slaves  •,  the  Chains 
are  not  the  fame;  fomeare  more  glittering,  but  not 
lefs  weighty  -,  and  every  one  is  deprived  of  true  Li- 
berty. 

But  the  Bondage  is  fo  pleafing,  that  corrupted  Man 
prefers  it  before  fpiritual  and  real  Freedom.  Senfual 
Lufts  blind  the  Underftanding,  and  bind  the  Will 
fo,  that  he  is  unable,  becaufe  unwilling,  to  refcue 
himfelf.  He  is  deluded  with  the  falfe  Appearance 
of  Liberty,  and  imagines  that  to  live  according  to 
Rule  is  a  flavifh  Confinement :  As  if  the  Horfe  were 
free,  becaufe  his  Rider  allows  him  a  full  Career  in  a 
pleafant  Road,  when  the  Bridle  is  in  his  Mouth,  and  he 
is  under  its  imperious  Check  at  Pleafure:  Or  a  Galley- 
flave  were  free,  becaufe  the  VefTel  wherein  he  rows 
with  fo  much  Toil,  roams  over  the  vaft  Ocean.  And 
whereas  there  are  two  Confiderations  which  are  pro- 
per to  convince  Man  that  the  full  and  unconfined  En- 
joyment of  worldly  Things  cannot  make  him  happy, 
becaufe  they  are  wounding  to  the  Confciencc,  and 
unfatisfying  to  the  Affections  -,  yet  thefe  are  ineffec- 
tual to  take  him  off  from  an  eager  Purfuit  of  them. 
I  will  particularly  confider  this,  to  fhevv  how  unable 
Man  in  his  lapfed  Condition  is  to  difentangle  himfelf 
from  miferable  Vanities,  and  confequently  to  reco- 
ver his  loft  Holinefs. 

1.  Senfual  Pleafures  are  wounding  to  the  Confci- 
ence.     There  is  a  fecret  Acknowledgment  in  every 

Man's 


56      The  Harmony  of  the  Divine  Attributes 

Man's  Bread  of  a  fuperiour  Power  to  whom  he  muft 
give  an  Account ;  and  though  Confcience  be  much 
impared  in  its  Integrity,  yet  fometimes  it  recoils 
upon  the  Sinner  by  the  Foulnefs  of  his  Actions,  and 
its  Teftimony  brings  fuch  Terrour,  as  makes  Sin 
very  unpleafant.  The  Poet  tells  us,  that  of  all  the 
Torments  of  Hell,  the  moft  cruel,  and  that  which 
exceeds  the  reft,  is, 

Nocle  dieque  fuurn  g  eft  are  in  pe  ft  ore  t  eft  em. 

And  how  can  the  Sinner  delight  freely  in  that 
which  vexes  and  frets  the  moft  vital  and  tender  Part  * 
He  cannot  enjoy  his  charming  Lufts  without  Guilt, 
nor  embrace  them  without  the  Reluctancy  of  a  con- 
tradicting Principle  within  him.  As  the  Fear  of 
Poifon  will  imbitter  the  fweeteft  Cup,  fo  the  pureft 
Pleafures  are  allayed  with  afflicting  Apprehenfions  of 
the  future,  and  the  Prefage  of  Judgment  to  come. 
Now  Man  in  his  fenfual  State  tries  always  to  difarm 
Confcience,  that  he  may  pleafe  the  lower  Appetites 
without  Regret.     I  will  inftance  in  the  Principal. 

1.  He  ufes  many  Pleas  and  Pretexts  to  juftify  or 
extenuate  the  Evil,  and  ifpoftible,  tofatisfy  Carna- 
lity and  Confcience  too.  Self-love,  which  is  the  elo- 
quent Advocate  of  Senfe,  puts  a  Varnifli  upon  Sin, 
to  take  off  from  its  horrid  Appearance  ;  and  endea- 
vours not  only  to  colour  the  Object,  but  to  corrupt 
the  Eye  by  a  difguifmg  Tincture,  that  the  Sight  of 
Things  may  not  be  according  to  Truth,  but  the  De- 
fire.  Thus  the  Heathens  allowed  Intemperance,  Un- 
cleannefs  and  other  infamous  Vices,  as  innocent  Gra- 
tifications of  Nature.  Now  if  the  Principles  in 
Man  are  poifoned,  fo  that  Evil  is  efteemedGood,  he 
then  lives  in  the  quiet  Practice  of  Sin  without  Re- 
flection 


in  Contriving  Mans  Redemption.  57 

flection  or  Remorfe.  There  is  no  Sting  remains  to 
awaken  him  out  of  Security.  But  if  he  cannot  fo 
far  bribe  Confcience  as  to  make  it  filent,  or  favoura- 
ble to  that  which  delights  the  Scnfe,  if  he  cannot  e- 
fcape  its  internal  Condemnation,  the  next  Method  is 
by  a  ftrong  Diverfion  to  lefTen  the  Trouble. 

2.  When  the  carnal  Mind  fees  nothing  within  but 
what  torments,    and  finds  an   intolerable  Pain  in 
converfing  with  itfelf,  it  runs  abroad,  and  ufes   all 
the  Arts  of  Oblivion  to  lofe  the  Remembrance  of  its 
true  State.     As  Cain^  to  drown  the  Voice  of  Confci- 
ence, fell  a  building  Cities  j  and  Saul,  to  difpel  his 
Melancholy,  called  for  Mufick.     The  Bufmefs  and 
Pleafures  of  this  Life  are  dangerous  Amufements  to 
divert  the  Soul,  by  theReprefentation  of  what  is  pro- 
fitable or  pleafant,  from  confidering  the  moral  Qua- 
lities of  Good  and  Evil.     Thus  Confcience,  like  an 
intermitting  Pulfe,  ceafes   for   a  While.     Miferable 
Confolation !  which  doth  not  remove,   but   concea^ 
the  Evil  until  it  be  paft  Remedy.   But  if  Confcience, 
notwithstanding  all  thefe  Evafions,    ftill  purfues   a 
Sinner,  and  at  Times  fomething  difturbs  his  Reafon 
and  his  Reit,  yet  he  will  not  part  with  carnal  Plea- 
fures. For  being  only  acquainted  with  thofe  Things 
that  affect  the  Senfes,  and  having  no  Relifh  of  that 
Happinefs  which  is  fublime  and  fupernatural,  if  he 
parts  with  them,  he  is  deprived  of  all  Delight,  which 
is  to  him  a  State  more  intolerable  than  that  wherein 
there  is  a  Mixture  of  Delight  and  Torment.     From 
hence  it  appears  that  the  Interpofition  of  Confcience, 
though  with  a  flaming  Sword  between  Man,  carnal, 
and  his  beloved  Objects,  is  not  effectual  to  reftrain 
him. 

2.  All  worldly  Things  are  unfatisfying  to  the 
Affections.  There  are  three  Confederations  which 
depreciate  and  leffen  the  Value  of  any  Good. 

1.  The 


58      The  Harmony  of  the  Divine  Attributes 
i.  The  Shortnefs  of  its  Duration. 

2.  If  it  brings  only  a  (light  Pleafure. 

3.  If  that  Pleafure  be  attended  with  Torments. 

AH  which  are  contrary  to  the  efTential  Properties 
of  the  fupreme  Good,  which  is  perpetual,    and  fin- 
cere,  without  the  leaft  Mixture  of  Evil,  and  pro^ 
duces   the  higher!  Delight  of  the  Soul.     Now  all 
thefe  concur  to  vilify  worldly  Things  :   i<  They  are 
fhort  in  their  Duration  :  Ifa.  xl.  6,  7.  Not  only  the 
Voice  of  Heaven,  but  of  the  Earth  declares  this, 
That  allFlefh  is  Grafs ,  and  the  Glory  of  it  as  the  Flower 
of  the  Grafs  •,   1  Pet.  i.  24.  25.  Life,  the  FoundatH 
on  of  all  temporal  Enjoyments,  is  but  a  Span  :  The 
longeft  Liver  can  meafure  in  a  Thought  the  Space  of 
Time  between  his  Infant-ftate  and  the  prefent  Hour: 
^How  long  foever,  it  feems   as  fhort  to  him  as    the 
twinkling  of  an  Eye.     And  all  the  Glory   of  the 
Flefh,  as  Titles,    Treafures,    Delights,  are   as  the 
Flower  of  the  Grafs,  which  is  the   moil  tender  a- 
mongft  Vegetables,  and  fo  weak  a  Subfiftence,  that 
a  little  Breath  of  Wind,  the  Hand  of  an  Infant,  the 
Teeth   of  a  Worm  can  deftroy  it.    The  Pleafures 
of  Sin  (under   which  fecular  Greatnefs  and  Wealth 
are  comprehended)  are  but  for  a   Seafon  •,  Heb.  xu 
25.     They  are    fo  mort-lived,    that    they  expire 
in  the  Birth,  and  die  whilft  they  are  tailed.     Again, 
they  bring   only  a    flight   Pleafure,    being  difpro- 
portionable  to   the  Defires  of  the  Soul.     They  are 
confined   to    the    Senfes,    wherein    the  Beafts   are  j 
more  accurate  than  Man,    but  cannot  reach  to  the  k 
tipper  and  more  comprehenfive  Faculties :  Ecclef.   i. 
Nay,  they  cannot  fatisfy   the  greedy  Senfes,  much 
lefs   quiet  the    fpiritual    and    immortal  Appetite. 

WHat 


in  Contriving  Mans  Redemption.  $g 

What  the  Poet  fpeaks  with  Aftoniihment  of  Alexan- 
der's infatiable  Ambition, 

Mftuat  infelix  angufto  limit e  mundi, 

That  the  whole  World  feemed  to  him  as  a  narrow 
Prifon,  wherein  he  was  miferable,  and  as  it  were 
fuffocated,  is  true  of  every  one.  If  the  World 
was  feated  in  the  Heart  of  Man,  it  can  no  more 
fatisfy  it,  than  the  Picture  of  a  Feaft  can  fill  the 
Stomach.  Befides,  Vexation  is  added  to  the  Vani- 
ty of  worldly  Things.  And  that  either  becaufe  the 
vehement  Delights  of  Senfe  corrupt  the  Tempera- 
ment of  the  Body,  in  which  the  vital  Complexion 
confifts,  and  expofe  it  to  thofe  fharp  Difeafes,  that 
it  may  be  faid  without  an  Hyperbole,  That  a  thou- 
fand  Pleafures  are  not  equal  to  one  Hour's  Pain  that 
attends  them  :  Or,  becaufe  of  the  inward  Torture 
of  the  Mind,  arifing  from  the  Senfe  of  Guilt  and 
Folly,  which  is  the  Anticipation  of  Hell  itfelf,  the 
Beginning  of  eternal  Sorrows. 

Now  thefe  Things  are  not  obfeure  Articles  of 
Faith,  nor  abftracted  Doctrines,  to  be  confidered  on- 
ly by  refined  Reafon,  but  are  manifeft  and  clear  as 
the  Light,  and  verified  by  continual  Experience : 
'Tis  therefore  ftrange  to  Amazement,  that  Man 
ihould  fearch  after  Happinefs  in  thefe  Things  where 
Jhe  knows  it  is  not  to  be  found,  and  court  real  In- 
felicity under  a  deceitful  Appearance,  when  the 
Fallacy  is  tranfparent.  Who  from  a  Principle  of 
Reafon  would  choofe  for  his  Happinefs  a  real 
Good,  which  after  a  little  Time  he  mould  be  de- 
prived of  for  ever  ?  or  a  flight  Good  for  ever  ?  as 
the  Sight  of  a  Picture,  or  the  Hearing  of  Mufick. 
Yet  thus  unreafonable  is   Man  in  his  corrupt  State, 

whole 


&o      The  Harmony  of  the  Divine  Attributes 

■whofe  Soul  is  truly  immortal,  and  capable  of  infinite 
BlefTednefs,  yet  he  choofes  thofe  Delights  which  are 
neither  fatisfying  not  lafting.  And  becaufe  the  hu- 
man Understanding  from  Time  to  Time  is  convinced 
of  the  Vanity  of  all  fublunary  Things,  therefore  to 
leflen  the  Vexation  which  arifes  from  Difappoint- 
ment,  and  that  the  Appetite  may  not  be  taken  off 
from  them,  corrupted  Man  tries, 

i,  By  Variety  of  Objects  to  preferve  Uniformity  in 
Delight.  The  mod  pleating,  if  confined  to  them, 
grow  naufeous  and  infipid  •,  after  the  expiring  of  a 
few  Moments  there  remains  nothing  but  Satiety  and 
fkkly  Refentments  •,  and  then  Changes  are  the  Reme- 
dies, to  take  off  the  Wearinefs  of  one  Pleafure  by 
another.  The  human  Soul  is  under  a  perpetual  In* 
liability  of  reftlefs  Defires,  it  defpifes  what  it  en- 
joys, and  values  what  is  new,  as  if  Novelty  and 
Goodnefs  were  the  fame  in  all  temporal  Things.  And 
as  the  Birds  remain  in  the  Air  by  conftant  Motion, 
without  which  they  would  quickly  fall  to  the  Earth 
as  other  heavy  Bodies,  there  being  nothing  folid  to 
fupport  them ;  fo  the  Spirit  of  Man,  by  many  un- 
quiet Agitations  and  continual  Changes,  fubfilts  for  a 
Time,  until  at  laft  it  falls  into  Difcontent  and  Defpair, 
the  Center  of  corrupt  Nature. 

2.  When  prefent  Things  are  unfatisfactory,  he 
entertains  himfelf  with  Hope-,  for  that  being  termi- 
nated on  a  future  Object  which  is  of  a  doubtful  Na- 
ture, the  Mind  attends  to  thofe  Arguments  which  pro- 
duce a  pleafant  Belief,  to  find  that  in  feveral  Objects, 
which  it  cannot  in  any  fmgle  one,  and  to  make  up 
in  Number,  what  is  wanting  in  Meafure,  whereas  the 
prefent  is  manifeft,  and  takes  away  all  Liberty  of 
thinking.  Upon  this  Ground  fenfual  Pleafure  is 
more  in  Expectation  than  Fruition :  For  Hope  by  a 

marvel- 


, 


in  Contriving  Mans  Redemption.  6t 

marvellous  Enchantment  not  only  makes  that  which 
is  future  prefent,  but  reprefenting  in  one  View  that 
which  cannot  be  enjoyed  but  in  the  Intervals  of 
Time ;  it  unites  all  the  fucceftive  Parts  in  one  Point, 
fo  that  what  is  divided  and  lerTened  in  the  Fruition, 
which  is  always  gradual,  is  offered  at  once  and  en- 
tire. Thus  Man  carnal*  deceived  by  the  imperfect 
Light  of  Fancy,  and  the  falfe  Glafs  of  Hope,  choofes 
a  fictitious  Felicity.  Man  walks  in  a  vain  Shew+ 
Pfal.  iii.  6.  His  original  Errour  hath  produced  this  in 
its  own  Image.  And  although  the  Complacency  he 
takes  in  fenfual  Objects,  is  like  the  Joy  of  a  diftracled 
Perfon,  the  IfTue  of  Folly  and  Illufion,  and  Experi- 
ence difcovers  the  Deceit  that  is  in  them  ;  as  fmel- 
ling  to  an  artificial  Rofe  undeceives  the  Eye  $  yet  he 
will  embrace  his  Errour.  Man  is  in  a  voluntary 
Dream,  which  reprefents  to  him  the  World  as  his 
Happinefs,  and  when  he  is  awakened,  he  dreams  a- 
gain,  choofing  to  be  deceived  with  Delight  rather 
than  to  difcover  the  Truth  without  it.  This  is  fet 
forth  by  the  Prophet,  Ifa.  lvii.  10.  'Thou  art  wearied 
in  the  Greatnefs  of  thy  Way,*  yet  faidejl  thou  not,  there 
is  no  Hope :  That  is,  thou  arx  tired  in  the  Chafe  of 
Satisfaction  from  one  Thing  to  another,  yet  thou 
wouldft  not  give  over,  but  ftill  purfueft  thofe  Sha« 
dows  which  can  never  be  brought  nearer  to  thee* 
And  the  true  Reafon  of  it  is,  that  in  the  human 
INature  there  is  an  intenfe  and  continual  Defire  of 
Pleafure,  without  which  Life  itfeif  hath  no  Satis- 
faction. For  Life  confifting  in  the  Operations  of  the 
Soul,  either  the  external  of  the  Senfes,  or  the  internal 
of  the  Mind,  'tis  fweetned  by  thofe  Delights  which 
are  fuitable  to  them.  So  that  if  all  plealant  Opera- 
tions ceafe,  without  Pofiibility  of  returning,  Death 
is  more  defirable  than  Life.  And  in  the  corrupt 
State  there  is  fo  ftrict  an  Alliance  between  the  Flefli 

£  and 


62      The  Harmony  of  the  Divine  Attributes 

and  Spirit,  that  there  is  but  one  Appetite   between 
them,  and  that  is  of  the  Flefh. 

All  the  Defignsand  Endeavours  of  the  carnal  Man 
are  by  fit  Means  to  obtain  Satisfaction  to  his  Senfes  ; 
as  if  the  Contentment  of  the  Flern  and  the  Happi- 
nefs  of  the  Soul  were  the  fame  Thing ;  or  as  if  the 
Soul  were  to  die  with  the  Body,  and  with  both,  all 
Hopes  and  Fears,  all  Joys  and  Sorrows  wTere  at  an 
End.  The  Flefh  is  now  grown  abfolute,  and  hath 
acquired  a  perfect  Empire,  and  taken  a  full  PoiTeflion 
of  all  the  Faculties.  For  this  Reafon  the  Apoitle  tells 
us,  Rom.  viii.  7,  8.  .They  that  are  in  the  Flejh,  cannot 
pleafe  God.  And  the  carnal  Will  is  Enmity  againft  God, 
'tis  not  fubjetl,  -neither  can  it  be.  'Tis  infnared  in  the 
Cords  of  Concupifcence,  and  cannot  recover  itfelf 
from  its  foolifh  Bondage.  But  that  doth  not  lelTen 
the  Guilt ;  which  will  appear  by  confidering  there 
is  a  twofold  Impotence. 

1.  There  is  a  natural  Impotence  which  protects 
from  the  Severity  of  Juitice.  No  Man  is  bound  to 
flop  the  Sun  in  its  Courfe,  orto'remove Mountains :  For 
the  human  Nature  was  never  endued  with  Faculties 
to  do  thofe  Things.  Xhey  are  inculpably  without 
our  Power.  Now  the  Law  enjoins  nothing  but  what 
Man  had  in  his  Creation  an  Original  Power  to  per- 
form. 

2.  There  is  a  moral  Impotence,  which  arifes  from 
a  perverfe  Difpofition  of  the  Will,  and  is  joined  with 
a  Delight  in  Sin,  and  a  ltrong  Averfion  from  the  holy 
Commands  of  God;  and  the  more  deep  and  inve- 
terate this  is,  the  more  worthy  'tis  of  Punifriment. 
Arifiotle  alTerts,  Ethic.  3.  That  thofe  who  contract, 
invincible  Habits  by  Cuitom,  are  inexcufable  though 
they  cannot  abftain  from  Evil.  Tor  fince  Liberty 
confifts  in  doing  what  one  wills,  this  Impoflibility 
doth  not  deftroy  Liberty  \  the  Depravation  of  the 

Fa- 


in  Contriving  Mans  Redemption]  63 

Faculties  doth  not  hinder  their  voluntary  Operations. 
The  Understanding  conceives,  the  Will  choofes,  the 
Appetite  defires  freely.  A  diftracted  Perfon  that 
kills,  is  not  guilty  of  Murder,  and  therefore  fecure 
from  the  Sentence  of  the  Law.  For  his  Underftand- 
ing  being  diflempered  by  the  Diforderof  the  Images 
in  his  Fancy,  it  doth  not  judge  aright,  fo  that  the 
Action  is  involuntary,  and  therefore  not  culpable. 
But  there  is  a  vaft  Difference  between  the  Caufes  of 
Diffraction,  and  thofe  which  induce  a  carnal  Man  to 
Sin.  The  firft  are  feated  in  the  Diftemper  of  the 
Brain,  over  which  the  Will  hath  no  Power  :  Where- 
as there  mould  be  a  regular  Subjection  of  the  lower 
Appetite  to  the  Will  enlightened  and  directed  by  the 
Mind.  The  Will  itfelf  is  corrupted  and  brought 
into  Captivity  by  Things  pleafing  to  the  lower  Facul- 
ties :  It  cannot  difintangle  itfelf,  but  its  Impotence 
lies  in  its  Obftinacy.  This  is  the  Meaning  of  St.  Pe- 
ter, fpeaking  concerning  unclean  Perfons,  That  their 
Eyes  are  full  of  Adultery,  and  they  cannot  ceafe  from 
Sin.  'Tis  from  their  Fault  alone  that  they  are  with- 
out Power.  Therefore  the  Scripture  reprefents  Man 
to  be  * athenees  and  afebes,  weak  but  wicked.  His 
Difability  to  fupernatural  Good  arifes  from  an  in- 
ordinate Affection  to  that  which  is  fenfual.  So  that 
it  is  fo  far  from  excufing,  that  it  renders  inexcufable, 
being  voluntary  and  vicious.  And  in  this  the  Dif- 
eaies  of  the  Body  are  different  from  thofe  of  the  Soul. 
In  the  firft  the  Defire  of  healing  is  ineffectual,  through 
Want  of  Knowledge  or  Power  to  apply  fovereign  Re- 
medies :  Whereas  in  the  fecond,  the  lincere  Defire 
of  their  Cure  is  fufficient,  for  the  Difeaies  are  cor- 
rupt Defires. 

The  natural  Man  is  wholly  led  by  Senfe,  by  Fancy 
and  the  PafTions,  and  he  efteems  it  his  Infelicity  to  be 

F,  2  otherwife ; 

\  The  candid  Reader  will  exeuie  our  Want  of  a  Greek  Type. 


64      The  Harmony  of  the  Divine  Attributes 

otherwife  %  as  the  degenerous  Slave,  who  was  dif* 
pleafed  with  a  Jubilee,  and  refufed  Liberty.  Servi- 
tude is  his  Senfuality.  He  is  not  only  in  Love  with 
the  unworthy  Object,  but  with  the  vicious  Affection, 
and  abhors  the  Cure  of  it.  As  one,  in  the  Poet,  that 
was  fo  delighted  in  his  pleafant  Madnefs,  that  he 
was  offended  at  his  Recovery  ; 

Cuific  extorta  voluptas 

Et  demptus  per  vim  mentis  gratiffimus  error. 

This  Is  acknowledged  by  St.  Auftin  in  his  Confef- 
fions,  where  he  defcribes  the  Strife  between  Convi- 
ction and  Corruption  in  his  Soul.  He  tells  us  in  the 
Conflict  between  Reafon  and  Lull,  that  he  had  Re- 
courfe  to  God,  and  his  Prayer  was,  Da  mihi  conti- 
nentiam,  Jed  noli  modo\  he  defired  Chaftity,  but  not 
too  foon  \  he  was  afraid  that  God  mould  hear  his 
Petition,  it  being  more  bitter  than  Death  to  change 
hisCuftom.  This  is  the  general  Senfe,  though  not 
the  general  Difcourfe  of  Men.  As  the  fick  Perfon 
that  defired  his  Phyfician  to  remove  his  Fever,  but 
not  his  Thirft,  which  made  his  Drink  very  pleafing 
to  him :  So  Man  in  his  fenfual  State  would  fain  be 
freed  from  the  iEftuations  of  Confcience,  but  he 
cherifhes  thofe  carnal  Defires  which  give  a  highTafle 
to  Objects  fuitable  to  them.  From  hence  it  appears, 
that  though  in  the  corrupt  Nature  there  is  no  Liber- 
ty of  Indifference  to  Good  and  Evil,  yet  there  is  a 
Liberty  of  Delight  in  Evil ;  and  though  the- Will  in 
its  natural  Capacity  may  choofe  Good,  yet  'tis  moral- 
ly determined  by  its  Love  to  Evil-f. 

In  fhort,  there  is  fo  much  Power  not  to  fin  as  is 
fufficient  to  Sin ;  that  is,  that  the  forbidden  Action 

be 

t  Inter   castera   Mortalitatis  incommoda,    hog    eft,    errandi 
neceflius,  &  erroris  amor,     Sem% 


In  Contriving  Mans  Redemption.  65 

be  free,  and  fo  become  a  Sin.  Which  ftrarjge  Com- 
bination of  Liberty  and  Neceflity  is  excellently  ex- 
preft  by  St.  Bernard ;J  "That  the  Soul  which  fell 
"  by  its  own  Choice,  cannot  recover  itfelf,  is  from 
"  the  Corruption  of  the  Will,  which  overcome  by 
"  the  vicious  Love  of  the  Body,  rejects  the  Love  of 
"  Righteoufnefs ;  fo  that  in  a  Manner,  as  ftrange  as 
"  evil,  the  Will  being  corrupted  with  Sin,  makes  a 
"  Neceflity  to.itfelf,  yet  fo  that  the  Neceflity,  being 
"  voluntary,  doth  not  excufe  the  Will  •,  nor  the  Will, 
"  being  pleafantly  and  powerfully  allured,  exclude 
"  Neceflity.  The  Law  therefore  remains  in  its  full 
Force,  and  God  is  righteous  in  the  commanding  and 
condemning  Sinners.  From  all  that  hath  been  dif- 
courfed,  'tis  evident,  how  impoflible  it  is  for  corrupt 
Man  to  recover  his  loft  Holinefs :  For  there  are  only 
two  Motives  to  induce  the  reafonable  Creature  to 
feek  after  it. 

1.  Its  Beauty  and  Lovelinefs. 

2.  The  Reward  that  attends  it.     And  both #thefe 
Arguments  are  ineffectual  to  work  upon  him. 

1.  The  Beauty  of  Holinefs,  which  excels  all  other 
created  Perfections,  it  being  a  Conformity  to  the  moft 

florious  Attribute  of  the  Deity,  doth  not  allure  him : 
or,  Unufquifque  ut  affeftus  eft  it  a  judicata  Man  un- 
derstands according  to  his  Affections.  The  renew- 
ed Mind  can  only  fee  the  effentialand  intimate  Beau- 
ty of  Holinefs.  Now  in  fallen  Man  the  Clearnefs  of 
the  Difcerning  Power  is  loft.  As  the  natural  Eye, 
D  3  until 

X  Quod  furgere  Anima  per  fe  non  poteft,  qun?  per  fe  cadere 
potuit,  voluntas  in  caufa  eit,  quae  corrupts  corporis  vitiofo  amo- 
re  languefcens,  &jacens,  amorem  juftitiaj  non  admittit :  Ita  neicio 
quo  pravo,  fed  miro  modo,  ipfa  fibi  voluntas,  peccato  quidem  in 
deterius  mutata,  neceflitatem  facit,  ut  nee  neceflitas  cum  volunta- 
ria  fit,  excufare  valeat  voluntatem,  nee  voluntas  cum  fit  ille&a, 
excludes  neceflitatem, 


66      The  Harmony  of  the  Divine  Attributes 

until  'tis  purged  from  vicious  Qualities,  cannot  look: 
on  Things  that  are  bright  and  fublime-,  and  if  it  hath 
been  long  in  Darknefs,  it  fuffers  by  the  moft  pleafing 
Object  the  Light :  So  the  internal  Eye  of  the  Mind, 
that  it  may  fee  the  lively  Lu (Ire  of  Holinefs,  it  muft 
be  cleanfed  from  the  Filthinefs  of  carnal  Affections ; 
and  having  been  fo  long  under  thick  Darknefs,  it 
mud  be  ftrengthened,  before  it  can  fuftain  the 
Brightnefs  of  Things  fpiritual.  'Till  it  be  prepared, 
it  can  fee  nothing  amiable  anddefirablein  the  Image 
of  God. 

2.  The  Reward  of  Holinefs  hath  no  attractive 
Power  on  the  carnal  Will  -,  becaufe  it  is  future  and 
fpiritual. 

i.  'Tis  Future,  and  therefore  the  Conceptions  of  it 
are  very  dark  and  imperfect :  The  Soul,  is  funk 
down  into  the  Senfes,  and  they  are  fhort-fighted  and 
can't  look  beyond  what  is  prefent  to  the  next  Life, 
And  as  the  Image  of  Things  are  weakened  and  con- 
fufed  j>roportionably  to  their  Diftance,  and  make  a 
fainter  Impreflion  upon  the  Faculty ;  fo  the  Repre- 
fentation  of  Heaven  and  Bleffednefs,  as  a  Happinefs 
to  come  hereafter,  and  therefore  remote,  doth  but 
coldly  affect  the  Will.  A  prefent  Vanity,  in  the 
Judgment  of  the  carnal  Soul,  outweighs  the  moft 
glorious  Futurity.  'Till  there  be  taken  from  before 
its  Eyes  (in  Tertulliatfs  Language)  §  the  thick  Cur- 
tain of  the  vifible  World,  it  cannot  difcern  the  Diffe- 
rence between  them,  nor  value  the  Reward  for  its 
Excellency  and  Duration. 

2.  'Tis  fpiritual,  and  there  muft  be  a  divine  Dif- 
pofition  of  the  Soul  before  it  is  capable  of  it.  ^ht 
pure  in  Heart  can  only  fee  the  pure  God,  Matt.  v.  8.  The 
Felicity  above  is  that  which  Eye  hath  not  feen,  nor 

Ear 

§  Quae  illi  difpofltioni  anernitatis,    aulaei   vice  oppanfa  eft. 

rffolog% 


in  Contriving  Mans  Redemption.  67 

Ear  beards  neither  hath  it  entred  into  the  Heart  of  Man 
to  conceive^  1  Qpr.  ii.  9.  Now  the  carnal  Man  is  on- 
ly affected  with  grofs  and  corporeal  Things.  The  Cer- 
tainty, Immenfity,  and  Immortality  of  the  heavenly- 
Reward  doth  not  prevail  with  him  to  feek  after  it. 
He  hath  no  Palate  for  fpiritual  Pleafures,  'tis  vitiat- 
ed by  lufcious  Vanities,  and  can't  relifh  rational  and 
refined  Joys.  'Till  the  Temper  of  the  Soul  be  alter- 
ed,, the  Bread  of  Angels  is  diftafteful  to  it.  For 
the  Appetite  is  according  to  the  Difpofition  of  the 
Stomach,  and  when  that  is  corrupted,  it  longs  for 
Things  hurtful,  and  rejects  wholfome  Food.  Ifacarnal 
Man  were  tranflated  to  Heaven,  where  the  Love  of 
God  reigns,  and  where  the  brighter!  and  fweeteft 
Difcoveries  of  his  Glory  appear,  he  would  not  find 
Paradife  in  Heaven  itfelf.  For  Delight  ariies  not 
merely  from  the  Excellency  of  the  Object,  but  from 
the  Proportionablenefs  to  the  Faculty.  Though  God 
is  an  infinite  Good  in  himfelf,  yet  if  he  is  not  con- 
ceived as  the  fupreme  Good  to  Man,  he  cannot  make 
him  happy. 

Sup'pofe  fome  flight  Convictions  to  be  in  the  Mind, 
that  Happinefs  confifts  in  the  Enjoyment  of  God,  yet 
this  being  offered  upon  the  Terms  of  quitting  all  fen- 
fual  Luffs,  the  carnal  Man  effeems  the  Condition  im- 
poffible,  and  therefore  is  difcouraged  from  ufing  any 
Endeavours  to  obtain  it.  For  to  excite  Hope,  it  is 
not  fufficient  to  propofe  a  Reward  that  is  real  and 
excellent,  but  that  is  attainable.  For  although 
Hope  hath  its  Tendency  to  a  difficult  Good,  as  its 
proper  Object,  and  the  Difficulty  is  fo  far  from  dif- 
couraging,  that  it  quickens  the  Soul,  and  draws 
forth  all  the  active  Powers,  by  rendring  it  greater 
in  our  Efteem  ;  yet  when  the  Difficulty  is  exceffive, 
and  confines  upon  Impoflibility,  it  dejects  the  Soul,  and 
inclines :-  to  Defpair.    Thus  when  the  Condition  of 

obtain- 


68      The  Harmony  of  the  Divine  Attributes 

obtaining  fome  Good  is  necelTary,  but  infufferable,  it 
takes  off  from  all  Endeavours  in  order  to  it. 

To  confider  it  in  a  temporal  Cafe,  will  make  it 
more  clear.  As  one  that  labours  under  a  Dropfy, 
and  is  vext  with  an  intolerable  and  infatiable  Thirft, 
if  aPhyfician  mould  allure  him  of  Cure  upon  Conditi- 
on he  would  abftain  from  drinking,  he  could  not  con- 
ceive any  real  Hope  of  being  healed,  judging  it  im- 
pofiible  to  refift  the  Importunity  of  his  Drought;  he 
therefore  neglects  the  Means,  he  drinks  and  dies. 
Thus  the  corrupt  Heart  of  Man,  that  is  under  a  per- 
petual Thiril  of  carnal  Pleafures,  and  is  more  infla- 
med by  the  Satisfaction  it  receives,  judges  it  an  infii- 
perable  Condition  to  part  with  them  for  the  acquiring 
of  fpiritual  Happinefs :  And  this  fenfual  and  fottifh 
Defpair  caufes  a  total  Neglect  of  the  Means.  'Tis 
thus  expreft  by  the  Israelites,  when  God  commanded 
them  to  return  from  theEvifof  their  Ways,  in  order 
to  their  Happinefs,  and  they  faid,  There  is  no  Hope, 
lut  we  will  walk  after  our  own  Devices^  and  we  will  every 
one  do  the  Imagination  of  his  evil  HearL  {Abjlinere 
tiequeo.  Grot.  Jer.  xviii.  12.)  They  were  Slaves  to 
their  domineering  Appetites,  and  refolved  to  make 
no  Trial  about  that  they  judged  impoflible.  Briefly, 
In  fallen  Man  there  is  fomething  predominant  which 
he  values  above  the  Favour  and  Fruition  of  Gold,  and 
that  is  the  World.  As  in  the  Parable,  where  Hap- 
pinefs is  fet  forth  under  the  familiar  Reprefentation  of 
a  Feaft,  thofe  who  were  invited  to  it,  excufe  them- 
felves  by  fuch  Reafons  as  clearly  difcover  that  fome 
amiable  Luft  charmed  them  fo  ftrongly,  thai:- in  the 
Competition  'twas  preferred  before  Heaven.  One  faitb 
I  have  bought  a  Piece  of  Ground,  andlmuft  needs  go  fee  it ; 
and  another,  I  have  bought  a  yoke  of  Oxen,  and  I  mufi  go 
to  prove  them  ;  and  a  thirds  I  have  married  a  Wife,  and 
cannot  come.  Lukexiv.  18.  The  Objects  of  their  Pafli- 

pns 


in  Contriving  Mans  Redemption.  6y 

ons  are  different,  but  they  all  produce  the  fame  Ef- 
fect, the  Rejection  of  Happinefs.  The  Sum  of  all  is 
this,  That  as  Man  fell  from  his  Obedience,  and  loft 
the  Image  of  God,  by  feeking  Perfection  and  Satis- 
faction, thai  is,  Happinefs  in  the  Creature ;  fo  he 
can  never  return  to  his  Obedience,  and  acknowledge 
God  as  his  fupreme  Lord,  'till  he  choofes  him  for  his; 
Happinefs.  And  this  he  can  never  intirely  do,  'till 
he  is  born  again,  and  hath  a  new  Principle  of  Life 
that  may  change  the  Complexion  of  the  Soul,  and 
qualify  it  for  thofe  Delights  which  are  fublime  and 
fpiritual, 

Second^  Fallen  Man  can  never  recover  the  Favour 
of  God  ;  And  this  is  evident  upon  a  double  Account. 

i.  He  is  not  able  to  make  Satisfaction  to  God's 
Juftice  for  Difhonour  brought  to  him. 

2.  He  is  incapable  of  real  Repentance,  which 
might  qualify  him  for  Pardon. 

Firfi,  He  is  unable  to  fatisfy  Juftice  for  his  Of- 
fence, either  by  exact  Obedience  for  the  future,  or 
by  enduring  the  Punifhment  that  is  due  to  Sin. 

i.  Suppofmg  that  Man  cpuld  perform  exact  Obe- 
dience after  his  Fall,  yet  that  could  not  be  Satisfac- 
tion. .'Tis  efTential  to  Satisfaction,  that  the  Action 
by  which  'tis  made,  be  in  the  Power  of  the  Perfon 
that  fatisfies.     A  Servant  as  a  Servant  cannot  make 

(Satisfaction  for  an  Injury  done  to  his  Lord,  for  what- 
soever Service  he  performs  was  due  before  the  Of- 
fence, and  is  not  properly  aReftitution,  becaufe'tis 
not  of  his  own.  Now  the  complete  Obedience  of 
the  Creature  is  due  to  God.  He  is  the  Lord  of  all 
our  Actions,  and  whatever  Man  doth  is  but  the  Pay- 
ment of  the  Original  Debt.  The  Law  requires  a 
perpetual  Reverence  of  the  Law-giver,  and  exprefs 
Obedience  to  his  Will  in  all  Things.  So  that  'tis 
impoflible  that  the  higheft  Refpeft  to  it  after- 
wards, 


70      7fo  Harmony  of  the  'Divine  Attributes 

wards,  mould  compenfate  for  the  lead  Violation  of 
it. 

Befides,  To  make  Satisfaction  for  a  Fault,  'tis  ne- 
cefTary  the  Offender  do  fome  voluntary  Act,  that  may 
be  as  honourable  to  the  Perfon,  and  as  much  above 
-what  he  was  before  obliged  to,  as  the  Contempt  was 
di (honourable,  and  below  that  which  was  due.  Un- 
lefsGod  receive  that  which  is  as  eftimable  in  the  Na- 
ture of  Obedience,  as  the  Injury  he  received  is  in  the 
Nature  of  Contempt,  there  can  be  no  Satisfaction. 
Now  there  is  a  greater  Difhonour  brought  to  God 
by  the  Commiflion  of  one  Sin,  than  there  is  Honour 
by  the  perfect  Obedience  of  all  the  Angels :  For  in 
their  Obedience  God  is  preferred  by  the  Creature,  be- 
fore Things  infinitely  beneath  him,  which  is  but  a 
fmall  Honour  -,  but  by  one  Sin  he  is  difvalued  in  the 
Comparifon,  which  is  infinite  Contempt. 

2.  Man  cannot  make  Satisfaction  by  Suffering : 
For  the*Punifhment  muft  be   equal  to  the  Offence/ 
which  derives  its  Guilt  from  the  Dignity  of  the  Per- 
fon offended,  and  the  Indignity  of  the  Offender.  Now 
God  is  the  univerfal  King, '  his  Juftice  is  infinite, 
which  Man  hath  injured,  and  his  Glory,  which  Man 
hath  obfcured.-,  and  Man  is  finite.     And  what  Pro4 
portion  is  therebetween  finite  and  infinite  ?  How  can I 
a  worthlefs  Rebel,  that  is  hateful  to  God,  expiate  the| 
Offence  of  fo  excellent  a  Majefty  ?  If  he  facrifice  him- 
felf,  he  can  never  appeafe   the  divine  Difpleafure  ; 
for  what  doth  he  offer  but  a  Lump  of  Rebellion  and 
Ingratitude  ?  He  can  make  no  other  Satisfaction  but 
that  of  the  Devils,  which  continues  for  ever,  and  is 
riot  compleated. 

Secondly,  Fallen  Man,  confidered  only  in  his  cor- 
rupt and  miferable  State,  is  incapable  of  real  Re- 
pentance, which  is  a  necefiary  Condition  to  qua-t 
lify  him  for  Pardon.     For  whereas  Repentance  in-. 

eludes 


zn  Contriving  Mans  Redemption.  ji 

eludes  an  ingenhsuis  Sorrow,  for  Sin  pail,  and  a  fin- 
cere  forfaking  of  it,  he  is  utterly  indifpofed  for 
both.  ^ 

i.  He  cannot  be  ingenkwfly  forrowful  for  his  Of- 
fence. 'Tistrue,  when  theCircumftances  are  chang- 
ed, that  which  was  pleafing  will  caufe  Trouble  of 
Spirit :  As  when  a  Malefactor  fuffers  for  his  Crimes, 
he  reflects  upon  his  Actions  with  Sorrow.  But  this 
hath  no  Moral  Worth  in  it :  For  'tis  a  forced  Act, 
(Lupee  nata  tbeon.  2  Cor.  vii.  10.)  proceeding  from  a 
violent  Principle,  and  is  confident  with  as  great  a 
Love  to  Sin  as  he  had  before,  and  is  entirely  termi- 
nated on  himfelf.  But  that  Grief  which  is  Divine, 
and  is  accompanied  with  a  Change  in  Heart  and 
Life,  refpects  the  Stain  more  than  the  Punilhment 
of  Sin  ;  and  ariies  from  Love  to  God,  who  is  difo- 
beyed  and  dishonoured  by  it :  Now  'tis  not  conceiv- 
able, that  the  guilty  Creature  can  Love  God,  whilft 
he  looks  on  him  as  an  irreconcilable  Enemy.  Diftruft 
of  the  Favour  of  a  Perfon,  which  is  a  Degree  of 
Fear,  is  attended  with  Coldnefs  of  Affection :  A 
ftrong  Fear,  which  ftill  intimates  an  Uncertainty  in 
the  Event,  inclines  to  Hatred :  But  when  Fear  is 
turned  into  Defpair,  it  caufeth  direct  Hatred.  An 
Inftance  of  this  we  have  in  the  Devils,  whocurfe  the 
Fountain  of  BlefTednefs.  If  the  Evil  be  paft  Re- 
medy, theSenfe  of  it  is  attended  with  Rage  and  Trans- 
ports of  Blafphemy  againft  God  himfelf.  A  difpair- 
ing  Sinner  begins  in  this  Life  the  gnafhing  of  Teeth 
againfi  his  Judge,  and  kindles  the  Fire  that  fhall  tor- 
ment him  forever.  Rev.  xvi.  21. 

'Tis  for  this  Reafon  the  Scripture  propounds  the 
Goodnefs  of  God,  as  the  mod  powerful  Perfuafive' 
to  lead  Men  to  Repentance.  Rom.  ii.  4.  There  can  be 
no  kindly  Relentings   without   filial  Affection,  and 
that  is  always  tempered  with  the  Expectation  of  Fa- 


vour, 


7  2      The  Harmony  of  the  Divine  Attributes 

vour.     Without  Hope  of  Pardon,  all  other  Motived 
are  ineffectual  to  melt  the  Heart. 

Now  the  firfl  Covenant  obliged  Man  to  Obedience 

or  Punifhment:  It  required  Innocence,  and  did  not 

accept  of  Repentance:     The  final  Voice  of  the  Law 

is,  Do  or  Die.     Guilty  Man   cannot  look  on  God 

with  Comfort  under  the  Notion  of  a  Holy  Creator, 

that  delights  ta  view  his  own  Refemblance   in  the 

innocent  Creature,  nor  of  a  companionate  Father, 

that  fpares   an  offending  Son,  but  apprehends  him 

to  be  an  inexorable  Judge,  who  hath  Right  and  Pow-  ' 

er   to  revenge  the  Difobedience.     He  can  find  no 

Expedient  for   his  Deliverance,    nor  conceive   how 

Mercy  can  fave  him  without  the  Violation  of  Juftice, 

an  Attribute    as  effential  to  the  Divine  Nature   as 

Mercy.     And  what  can  induce  him  to  make  an  hum-  j 

ble  Confeffion  of  his  Fault,  when  he  expects  nothing 

but  an  irrevocable  Doom  ?  An  Inftance  of  this  we 

have  in  Adam,  who  being  under  the  Conviction  of  his 

Sin,  and  an  Apprehenfion  that  God  would  be  fevere,  1 

did  not  folicite  for  Mercy,  but  endeavoured  to  tranf-j 

fer  the  Guilt  on  God  himfelf.     The  Woman  thougav-\ 

eft  me,  Jhe  gave  me  ef  the  Tree,  and  I  did  eat,  Gen.  iii.  | 

12.  As  if  fhe  had  been  defigned  for  a  Snare,  and  not  \ 

to  be  an  Aid  in  his  innocent  State. 

2.  A  fincere  Refolution  to  forfake  Sin  is  built  on  J 
the  Hopes  of  Mercy.     'Till  the  reafonable  Creature! 
knows  that  Heaven  is  open  to  Repentance,  to  his  fe-  : 
cond  and  better  Thoughts,  he  is  irreclaimable.     He  I 
that  never  hopes  to  receive  any  Good,  will  continue  J 
in  doing  Evil.  Defpair  of  Mercy  caufeth  a  defpifing  Ii 
of  the  Law.  The  apoftate  Angels,  who  are  without   I 
'  the  Referves  of  Pardon,  are  confirmed  in  their  Rebel-  \  I 
lion  :  Their  Guilt  is  mixt  with  Fury,  they  perfift  in 
their  War  againft  God,  though  they  know  the  Iffue 
will  be  deadly  to  them.     And  had  there  not  been  an 

early 


in  Contriving  Mans  Redemption.  73 

early  Revelation  of  Mercy  to  Adam^  he  had  been  in- 
corrigibly wicked  as  the  Devils.  For  Defpair  would  have 
inflamed  his  Hatred  againft  God,  which  is  of  all  the 
,  Paflionsthe  moil  incurable.  Thofe  vicious  Affections 
i  that  depend  on  the  Humours  of  the  Body  which  are 
[  mutable,  alter  with  them :  But  Hatred  is  feated  in 
the  fuperiour  Part  of  the  Soul,  v/hich  is  of  a  fpiri- 
tual  Nature,  and  diabolical  in  Obftinacy. 

In  fhort,  When  the  reafonable  Creature  is  guilty 
and  vicious,  and  knows  that  God  is  juft  and  holy, 
and  that  He  will  be  fevere  in  revenging  all  Difobedi- 
nee,  he  hath  no  Care  nor  Defire  to  reform  himfelf. 

e  will  not  lay  a  Reftraint  on  his  pleafing  Appetites, 

hen  he  expects  no  Recompence  :  He  efteems  it  loft 

abour  to  abftain  :  And  all  his  Defign  is  to  allay  and 
weeten  the  Fear  of  future  Evils  by  prefent  Enjoy- 

ents.  When  he  is  fcorched  with  the  Apprehenfions 
f  Wrath  to  come,  he  plunges  himfelf  into  fenfual  Ex- 
effes  for  fome  Relief.  He  refolves  to  make  his  bed 
f  Sin  for  a  Time  :  According  to  the  Principle  of  the 
epicures  -,  Let  us  eat  and  drink  while  we  may.  To-morrow 
pejhall  die,  1  Cor  xv, 

The  Sum  of  all  is  this,  That  an  unrelenting  and 
jnreformed  Sinner  is  incapable  of  Pardon  ;  For  un- 
sfs  God  mould  renounce  his  own  Nature,  and  deny 
lis  Deity,  He  cannot  receive  him  to  Favour.  And  it 
5  inconceivable  how  the  rational  Creature,  once  lap- 
pd,  mould  ever  be  encouraged  to  Repentance  with- 
kit  the  Expectation  of  Mercy  :  And  there  being  an 
ifeparable Alliance  between thelntegrity  and  Felicity 
f  Man  by  the  Terms  of  the  firft  Covenant,  the  one 
liling,  he  could  not  entertain  the  leaft  Degree  of 
lope  concerning  the  other.  By  all  which  it  appears 
e  is  under  an  invincible  Necefllty  of  finning  and  fuf- 

ring  for  ever  •,  his  Mifery  is  complete  and  defpe- 
|ite. 

chap; 


74      The  Harmony  of  the  Divine  Attributes 


CHAP.   V. 

Of  the  Divine  Wifdom  in  the  Contrivance  of  Man's 
Redemption.  Underftanding  Agents  propound  an 
End,  and  choofe  Means  for  the  obtaining  it.  The 
End  of  God  is  of  the  higheft  Confequence,  his  own 
Glory  and  Man'j  Recovery.  The  Difficulty  of  accoM- 
plifhing  it.  The 'Means  are  proportionable.  The  Di- 
vine Wifdom  glorified  in  taking  Occqfion  from  the  Sin 
end  Fall  of  Man  to  bring  Glory  to  God,  and  to  raife 
Man  to  a  more  excellent  State.  //  appears  in  ordain* 
ing  fuch  a  Mediator,  as  was  fit  to  reconcile  God  to 
Man,  and  Man  to  God.  'Tis  difcovered  in  the  De~ 
fignation  of  the  Second  Perfon  to  be  our  Saviour  5 
And  making  the  Remedy  to  have  a  Proportion  to  the 
Caufe  of  our  Ruin.  9Tis  vifible  in  the  Manner 
whereby  our  Redemption  is  accomplifhed  :  And  in 
the  ordaining  fuch  contemptible  Means  to  produce  fuch 
glorious  Effects.  And  laying  the  Defign  of  the  Gof- 
pel,  fo  as  to  provide  for  the  Comfort,  and  promote  the 
Holinefs  of  Man. 

GO  D  by  his  infallible  Preference  (to  which  all 
Things  are  eternally  prefent)  viewing  the  Fall 
of  Adam,  and  that  all  Mankind  lay  bleeding  in  him, 
out  of  deep  Compaffion  to  his  Creature,  and  that 
the  Devil  might  not  be  finally  victorious  over  him, 
in  his  Council  decreed  the  Recovery  of  Man  from  his 
languifhing  and  miferable  State.  The  l5efign  and 
the  Means  are  mod  worthy  of  God,  and  in  both  his 
Wifdom  appears. 

This  will  be  made  vifible  by  confidering,  that  all 
underftanding  Agents  firft   propound  an  End,  and 
then  choofe  the  Means  for  the  obtaining  of  it.  And  the 
more  perfect  the  Underftanding  is,  the  more  excel- 
lent 


in  Contriving  Mans  Redemption.  jjjfr 

lent  is  the  End  it  defigns,  and  the  more  fit  and  con- 
venient are  the  Means  it  makes  ufe  of  for  the  acquir- 
ing it.  Now  when  God,  whofe  Underltanding  is 
infinite,  fand  in  Comparifon  of  whom  the  mod  pru- 
dent and  advifed  are  but  as  dark  Shadows)  when 
he  determines  to  work,  efpecially  in  a  moil  glori- 
ous Manner,  the  End  and  the  Means  are  equally  ad- 
mirable. 

Firfti  The  End  is  of  the  higheft  Confequence.1 
"Were  it  fome  low  inconfiderable  Thing,  it  were  un- 
worthy of  one  Thought  of  God  for  the  effecting  it: 
To  be  curious  in  the  contriving  how  to  accomplifh 
that  which  is  of  no  Importance,  expofes  to  a  juft 
Imputation  of  Folly  :  But  when  the  moil  excellent 
Good  is  the  End,  and  the  Difficulties  which  hinder 
the  Obtaining  of  it  are  infuperable  to  a  finite  Under- 
ftanding,  it  then  becomes  the  only  wife  God (i  Tim.  i. 
1 7. )  to  difcover  the  Divinity  of  his  Wifdom,  in  mak- 
ing a  Way  where  he  finds  none.  And  fuch  was  the 
End  of  God  in  the  Work  of  our  Redemption.  This  was 
declared  by  the  Angels,  who  were  fent  Ambafla- 
dors  extraordinary  to  bring  Tidings  of  Peace  to  the 
World.  They  prailed  God,  faying,  Glory  to  God  in 
the  higheft)  and  on  Earth  Feace^good  Will  towards  Men\ 
Luke  ii.  13,  14. 

The  fupreme  End  is  his  own  Glory,  and  in  or- 
der to  it,  the  Salvation  of  Man  hath  the  Nature  and 
Refpect  of  a  Medium. 

The  fubordinate  is  the  Recovery  of  the  World 
from  its  lapfed  and  wretched  State. 

1.  The  fupreme  End  is  the  Glory  of  God.  This 
fjgnifies  principally  his  internal  and  efTential  Glory  : 
And  that  confifts  in  the  Perfections  of  his  Nature, 
which  can  never  be  fully  conceived  by  the  Angels, 
but  overwhelm  by  their  excellent  Greatnefs  all  cre- 
ated Underilandings.     But  the   Glory  that  relults 

from 


j6     ¥he  Harmony  of  the  Divine  Attributes 

from  God's  Works  is  properly  intended  in  the  pre- 
fent  Argument,  and  implies, 

2.  The  Manifestation  whereby  he  is  ple/ifed  to  re- 
prefent  himfelf  in  the  Exercife  of  his  Attributes. 
As  the  Divine  Nature  is  the  primary  and  complete 
Object  of  his  Love,  fo  he  takes  Delight  in  thofe 
Actions  wherein  the  Image  and  Brightnefs  of  his 
own  Virtues  appear.  Now  in  all  the  Works  of  God 
there  is  an  Evidence  of  his  Excellencies.  But  as  fome 
Stars  mine  with  a  different  Glory,  fo  there  are  fome 
noble  Effects,  wherein  the  Divine  Attributes  are 
fo  confpicuous,  that  in  Compare  with  them,  the  reft 
of  God's  Works  are  but  obfcure  Exprefllons  of  his 
Greatnefs.  The  principal  are  Creation  and  Redemp- 
tion ;  tfhe  Heavens  declare  the  Glory  of  God,  and 
the  Firmament  his  Handy -work  ;  Pfal.  xix.  i  And 
when  God  furveyed  the  whole  Creation,  and  faw 
that  all  which  he  had  made  was  good,  Gen.  i.  He 
ordained  a  Sabbath,  to  fignify  the  Content  and 
Satisfaction  he  had  in  the  Difcovery  of  his  eternal 
Perfections  therein. 

But  efpecially  his  Glory  is  mofl  refplendent  in  the 
Work  of  Redemption,  wherein  more  of  the  Divine 
Attributes  are  exercifed  than  in  the  Creation,  and  in 
a  more  glorious  Manner.  'Tis  here  that  Wifdom* 
Goodnefs,  Juftice,  Holinefs  and  Power  are  united  in 
their  higheft  Degree  and  Exaltation.  Upon  this  Ac- 
count the  Apoftleufeth  that  ExprefHon,  i  Tim.  i.  ii. 
the  Glorious  Go/pel  of  the  Blejjed  God:  It  being  the 
cleareft  Revelation  of  his  excellent  Attributes,  the 
unfpotted  Mirrour  wherein  the  great  and  wonderful 
Effects  of  the  Deity  are  fet  forth,  {ta  megalia  ton 
theou.  Acts  ii.   n.  ) 

3.  The  Praife  and  Thankfgiving  that  arifeth 
from  the  Difcovery  of  his  Perfections  by  reafonable 
Creatures,    who  confider  and  acknowledge    them. 

When 


tn  Contriving  Mans  Redemption.  77 

When  there  is  a  folemn  Veneration  of  his  Excellen- 
cies, and  the  mod  ardent  Affections  to  him  for  the 
Communication  of  his  Goodnefs.  Thus  in  God's  Ac- 
count, Whofo  offers  Praife,  glorifies  him -,  Pfal.  1.  23. 
An  eminent  Example  of  this  is  fet  down  in  Job  xxxviii. 
7.  when  at  the  Birth  of  the  World,  'The  Morning  Stars 
fang  together,  and  all  the  Sons  of  God  floated  for  Joya 
And  at  its  new  Birth,  they  defcend  and  make  his 
Praife  glorious  in  a  triumphant  Song.  It  will  be  the 
eternal  Exerciie  of  the  Saints  in  Heaven,  Pfal.  lxvi.  2. 
where  they  more  fully  underftand  the  Myftery  of 
our  Redemption,  and  confider  every  Circumilance 
that  may  add  a  Luftre  to  it,  to  afcribe  Bleffing,  Ho- 
nour',  Glory  and  Power  to  him  that  fits  on  the  Throne,  and 
unto  the  Lamb  for  ever  and  ever.  Rev.  v.   13. 

Secondly,  The  fubordinate  End  is  the  reftoring  of 
Man :  And  this  is  inviolably  joined  with  the  other. 
'Tis  expreft  by  Peace  en  Earth,  and  Good- will  towards 
Men.  Sin  hath  broke  that  facred  Alliance  which 
was  between  God  and  Man  •,  and  expofed  him  to 
his  juft  Difpleafure.  A  Mifery  inconceivable.  And 
-what  is  more  becoming  God,  who  is  the  Father  of 
Mercies,  than  to  glorify  his  dear  Attribute,  (God 
is  Love,  1  John  \v.  9.)  and  that  which  in  a  peculiar 
Manner  characterizes  his  Nature,  by  the  Salvation  of 
the  Miferable  ?  What  is  more  honourable  to  him, 
than  by  his  Almighty  Mercy  to  raife  fo  many  Mo- 
numents from  the  Duft,  wherein  his  Goodnefs  may 
live  and  reign  for  ever  ?  Now  for  the  accomplish- 
ing of  thefe  excellent  Ends,  the  Divine  Wifdom 
pitched  upon  thofe  Means  which  were  moil  fit  and 
congruous,  which  I  fhall  diftinclly  confider. 

The  Mifery  of  fallen  Man  confided  in  the  Cor- 
ruption of  his  Nature  by  Sin,  and  the  Punifhmcnt 
that  enfues :  And  his  Happinefs  is  in  the  reftoring 
him  to  his  primitive  Holinefs,  and  in  Reconciliation 

F  la 


7  8      27><?  Harmony  of  the  Divine  Attributes 

to  God,  and  the  full  Fruition  of  him.  The  Way  to 
effect  this  was  beyond  the  Compafs  of  any  finite 
Underftanding. 

That  God,  who   is  rich  in  Goodnefs,  mould   be 

favourable  to  the  Angels  who  lerve   him  in  perfect 

Purity,  we  may  eafily  conceive  >  for  though  they  do 

.  not  merit  his  Favour,  yet  they  never  provoked  his 

;  Anger.     And  'tis  impoflible  but  that  he  mould  love 

*  the  Image  of  his  Holinefs  wherever  it  mines. 

Or  fuppofe  an  innocent  Creature  in  Mifery,  the 
Divine  Mercy  would  fpeedily  excite   his  Power   to 
refcueit:  For  God  is  Love  to  all  his  Creatures,  as 
fuch,  'till  fome  extrinficalCaufe intervenes,  which  God 
hates  more  than  he  loves  the  Creature ;  and  that  is 
Sin,  which  alone  flops  the  EfFufion  of  his  Goodnefs, 
and  opens  a  wide  PafTage  for  Wrath  to  fall   upon 
the  Guilty.     But  how  to  fave  the  Creature  that  is 
undone  by  its  own  Choice,  and  is  as  finful  as  mifera- 
ble,  will  pofe  the  Wifdom  of  the  World.     Heaven 
itfelf  feemed  to   be  divided.      Mercy   inclined   to 
fave,  but  Juftice  interpofed  for  Satisfaction.     Mercy- 
regarded  Man  with  refpect  to  his  Mifery,  and   the 
Pleas  of  it  are,  Shall  the  Almighty  build  to  ruin  ? 
Shall  the   moft    excellent  Creature   in    the  lower 
World  perifh,  the  Fault  not  being  folely  his  ?  Shall 
the  Enemy  triumph  for  ever,  and  raife  his  Trophies 
from  the  Works  of  the  moft  High  P  Shall  the  rea- 
fonable  Creature  lofe  the  Fruition  of  God,  and  God 
the  Subjection  and  Service  of  the  Creature,  and   all 
Mankind  be  made  in  vain  ?  Juftice  confidered  Man 
as  guilty  of  a  tranfcendent  Crime,  and  it  is  its  Na- 
ture to  render  to  every  one   what  is  due-,  now   the 
Wages' of  Sin  is  Death,  andjhall  not  the  Judge  of  all 
the  World  do  right  ?  All  the  other  Attributes  feemed 
to  be  Attendants  on  Juftice.     The  Wifdom  of  God 
enforced  its  Plea,  it  being  moft  indecent  that  Sin 

which 


tn  Contriving  Mans  "Redemption,  jq 

which  provokes  the  Execution,  fhould  procure  the 
Abrogation  of  the  Law  \  this  would  encourage  the 
Commifllon  of  Sin  without  Fear.  The  Majefty  of 
God  was  concerned,  for  it  was  not  becoming  his 
excellent  Greatnefs  to  treat  with  defiled  Duft,  and 
to  offer  Pardon  to  a  prefumptuous  Rebel  immedi- 
ately after  his  Offence,  and  before  he  made  Sup- 
plication to  his  Judge.  The  Holinefs  of  God  did 
quicken  his  Juftice  to  execute  the  Threatning,  For 
be  is  of  purer  Eyes  than  to  behold  Iniquity  ;  Habak.  i. 
As  Goodnefs  is  the  effential  Object  of  his  Will, 
which  he  loves  unchangeably  wherever  it  is ;  fo  i3 
Sin  the  eternal  Object  of  his  Hatred,  and  where  'tis 
found  in  the  Love  of  it,  renders  the  Subject  odious 
to  him.  He  will  not  take  the  Wicked  by  the  Handy  Job 
viii.  20.  *The  Law  of  Contrariety  forbids  Purity 
and  Pollution  to  mix  together.  And  the  Veracity 
of  God  required  the  inflicting  the  Punifhment.  For 
the  Law  being  a  Declaration  of  God's  Will,  ac- 
cording to  which  he  would  difpenfe  Rewards  and 
Punifhments,  either  it  muft  be  executed  upon  the 
Offender,  or  if  extraordinarily  difpenfed  with,  it 
muft  be  upon  fuch  Terms,  as  the  Honour  of  God's 
Truth  may  be  preferved.  This  feeming  Conflict 
was  between  the  Attributes. 

The  fublimeft  Spirits  in  Heaven  were  at  a  Lofs 
how  to  unravel  the  Difficulty,  and  to  find  out    the 
miraculous  Way  to  reconcile  infinite  Mercy  with  in- 
flexible Juftice ;  how  to  fatisfy  the  Demands  of  the 
one,  and  the  Requefts  of  the   other.     God  was   to 
overcome  himfelf  before  he  reftored  Man.     In  this 
[1  Exigence  his  Mercy  excited   his  Wifdom  to   inter- 
.  pofe  as  an  Arbiter,  which  in  the  Treafure  of  its  in* 
,  comprehenfible  Light,  found  out  an  admirable  Ex- 
F  2  pedienc 

*  Ou  themiton  to  me  katfiaro,  katharou  ephaptdthai,    Plat* 


80      tfhe  Harmony  of  the  Divine  Attributes 

pedient  to  fave  Man,  without  Prejudice  to  his 
other  Perfections  :  That  was  by  conftituting  a  Medi- 
ator both  able  and  willing,  between  the  guilty  Crea- 
ture and  Himfelf :  That  by  transferring  the  Punifh- 
ment  on  the  Surety,  he  might  punifh  Sin,  and  par- 
don the  Sinner.  And  here,  the  more  fevere  and 
rigorous  Juftice  is,  the  more  admirable  is  the  Mer- 
cy that  faves.  In  the  fame  ftupendious  Sacrifice  he 
declared  his  Refpecl  to  Juftice,  and  his  Delight  in 
Mercy.  The  two  principal  Relations  of  our  Re- 
deemer are,  the  one  of  a  Gift  from  God  to  Man, 
the  other  of  an  Oblation  for  Men  to  God.  By  the 
one,  God  fatisfies  his  infinite  Love  to  Man,  and  by 
the  other,  fatisfies  his  infinite  Juftice  for  Man.  Nei- 
ther is  it  unbecoming  God  to  condefcend  in  accept- 
ing the  returning  Sinner,  when  a  Mediator  of  infi- 
nite Dignity  intercedes  for  Favour.  The  Divine 
Majefty  is  not  lefTened  when  God  is  in  Cbrift  recon- 
ciling the  World  unto  himfelf  \  2  Cor.  v.  Neither  is 
the  Sanctity  of  God  difparaged  by  his  Clemency  to 
Sinners,  for  the  Redeemer  is  the  Principle  and  Pat- 
tern of  Holinefs  to  all  that  are  faved.  The  fame 
Grace  that  inclined  God  to  fend  his  Son  to  die  for 
us,  gives  his  Spirit  to  live  in  us,  that  we  may  be 
revived  and  renewed  according  to  his  Image,  and 
by  Conformity  to  God  be  prepared  for  Communi- 
on with  him.  Here  is  a  fweet  Concurrence  of  all  the 
Attributes,  Mercy  and  Truth  are  met  together *,  Righ- 
teoufnefs  and  Peace  kijs  each  other  ;  Pfalm  lxxxv.  10, 
Who  can  count  up  this  Heap  of  Wonders  ?  Who 
can  unfold  all  the  Treafures  of  this  myfterious 
Love  ?  The  Tongue  of  an  Angel  cannot  explicate 
it  according  to  its  Dignity :  'Tis  the  faireft  Copy 
of  the  Divine  Wifdom,  the  Confummation  of  all 
God's  Counfels,  wherein  all  the  Attributes  are  dif 
played  in  their  brighter!:  Luftre  :  'Tis  here  the  ma- 

mfok 


in  Contriving  Mans  Redemption.  81 

tiifold  Wijdom  of  God  appears-,  Eph.  iii.  10.  The 
Angels  of  Light  bend  themfelves  with  extraordinary- 
Application  of  Mind,  and  ardent  Affections  to  ftudy 
the  rich  and  unfearchable  Variety  that  is  in  it ; 
I  Pet.  i.  12.  Parakupfai*  an  Allufion  to  the  Poflure  of 
the  Cherubims  looking  into  the  Ark.  Only  the  lame 
Underftanding  comprehends  it  which  contrived  it. 
But  as  one  that  views  the  Ocean,  though  he  cannot 
fee  its  Bounds  or  Bottom,  yet  he  fees  fo  much  as  to 
know  that  that  vaft  Collection  of  Waters  is  far 
greater  than  what  is  within  the  Compafs  of  his  fhort 
Sight :  So  tho'  we  cannot  underftand  all  the  Depths 
of  that  immenfe  Wifdom,  which  ordered  the  Way 
of  our  Salvation,  yet  we  may  difcover  fo  much,  as 
to  know  with  the  Apoftle,  that  it  furpajfes  Know- 
ledge* Eph.  iii.  May  he  that  is  the  Brightnefs  of  his  Fa- 
ther's Glory,  and  the  Light  of  the  World,  fo  illumi- 
nate our  dark  Understandings,  that  we  may  conceive 
aright  of  this  great  Myftery. 

The  firft  Thing  that  offers  itfelf  to  Confideration 
is,  the  Compafs  of  the  Divine  Wifdom,  in  taking 
Occafion  from  the  Sin  and  Fall  of  Man  to  bring  more 
Glory  to  God,  and  to  raife  him  to  a  more  excellent 
State.  Sin  in  its  own  Nature  hath  no  Tendency  to 
Good,  'tis  not  an  apt  Medium,  hath  no  proper  Effi- 
cacy to  promote  the  Glory  of  God :  So  far  is  it 
from  a  direct  contributing  to  it,  that  on  the  Con- 
trary 'tis  the  moft  real  Difhonour  to  Him.  But  as 
a  black  Ground  in  a  Picture,  which  in  itfelf  only 
defiles,  when  placed  by  Art,  fets  off  the  brighter 
Colours,  and  heightens  their  Beauty;  -j- So  the 
Evil  of  Sin,  which,  confidered  abfolutely,  obfcures 
the  Glory  of  God,  yet  by  the  over- ruling  Difpoii- 
tion  of  his   Providence,  it  ferves   to   illuftrate  his 

F  3  Name, 

»»^^— —       i  ■■  '  ""in 

t  In  Pi&ura  lumen  non  alia  res  puam  umbra  commendat,  Pl'vu 


8  a      The  Harmony  of  the  Divine  Attributes 

Name,  and  to  make  it  more  glorious  in  the  Efteem 
of  reafonable  Creatures.  Without  the  Sin  of  Man 
there  had  been  no  Place  for  the  moft  perfect  Exer- 
cife  of  his  Goodnefs.  O  fcelix  culpa  qu<e  tantum  IS 
talem  meruit  habere  Redemptorem.  *  Happy  Fault, 
not  in  itfelf,  but  by  the  wife  and  merciful  Counfel 
of  God,  to  be  repaired  in  a  Way  fo  advantageous, 
that  the  Salvation  of  the  Earth  is  the  Wonder  of 
Heaven,  the  Redemption  of  Man  ravilhes  the 
Angels, 

The  Glory  of  God  is  more  vifible  in  the  Recovery 
of  lapfed  Man,  than  if  the  Law  had  been  obeyed, 
or  executed.  If  Adam  had  perfevered  in  his  Duty, 
the  Reward  had  been  from  Grace,  for  owing  himfelf 
to  God,  he  could  receive  nothing  but  as  a  Gift  from 
his  Bounty ;  fo  that  Goodnefs  only  had  then  been 
exercifed,  and  not  in  its  higheft  and  moft  obliging 
Acts,  which  are  to  fave  the  Guilty  and  Miferable ; 
for  Innocence  is  incapable  of  Mercy,  If  the  Sen- 
tence had  been  inflicted,  Juftice  had  been  honoured 
with  a  folemn  Sacrifice,  but  Mercy,  the  fweet,  ten^ 
der  and  indulgent  Attribute,  had  never  appeared. 
But  now  the  Wifdom  of  God  is  eminent  in  the  Ac- 
cord of  both  thefe  Attributes.  God  is  equally  glo- 
rious, as  equally  God,  in  preferving  the  Authority 
of  his  Law  by  an  Act  of  Juftice  upon  our  Surety,  as 
in  the  Exercife  of  Mercy  by  remitting  the  Punifh- 
ment  to  the  Offender. 

And  'tis  no  lefs  honourable  to  God's  Wifdom  to 
reftore  Man  with  infinite  Advantage.  'Tis  a  Myfte- 
ry  in  Nature,  that  the  Corruption  of  one  Thing  is  the 
Generation  of  another  •,  'tis  more  myfterious  in  Grace, 
that  the  Fall  of  Man  fhould  occalion  his  more  noble 
Reftitution.     Innocence  was  not  his  laft  End,  his  fu- 

preme 

f  Jsfon  Specie,  fed  Ojrdine  placeiH,    4%* 


In  Contriving  Mans  Redemption.  83 

preme  Felicity  tranfcends  the  firft.  The  Holinefs 
of  Adam  was  perfect,  but  mutable :  But  Holinefs 
in  the  Redeemed,  tho'  in  alefs  Degree,  fhall  be  victo- 
rious over  all  Temptations ;  for  they  are  now  joined 
to  the  Heavenly  Adam  in  a  ftrict  and  inviolable 
Union.  And  thofe  Graces  are  acted  by  them,  for  the 
Exercife  of  which  there  was  no  Objects,  and  Occa- 
fions  in  Innocence,  1  Pet.  ii.  20.  As  Companion  to 
the  Miferable,  Forgivenefs  of  Injuries,  Fortitude 
and  Patience  \  all  which,  as  they  are  a  mod  lively 
Refemblance  of  the  Divine  Perfections,  1  Pet.  iv. 
14.  fo  an  excellent  Ornament  to  the  Soul,  and  in- 
finitely endear  it  to  God.  And  the  Happinefs 
of  our  renewed  State  exceeds  our  primitive  Felicity. 
Whether  we  confider  the  Nature  of  it,  'tis  wholly 
fpiritual,  or  the  Place  of  it,  Heaven  the  Sanctuary 
of  Life  and  Immortality,  or  the  Conititution  of  the 
Body  which  fhall  be  cloathed  with  celeftial  Quali- 
ties :  But  this  will  be  particularly  difcufled  in  its 
proper  Place. 

Thefe  are  the  Effects  of  infinite  Wifdom,  to  the 
Production  of  which  Sin  affords  no  Cafualty,  but 
hath  merely  an  accidental  Refpect.  As  the  Apoftle 
interprets  the  Words  of  David,  Rom.  iii.  4.  Againft 
thee  only  have  I  finned,  that  thou  mighteft  be  jujiified 
in  thy  Sayings,  and  overcome  when  thou  judgeft. 
Which  doth  not  refpect  the  Intention  of  David* 
but  the  Event  only.  The  greater  his  Injuftice  was 
in  the  Commifiion,  the  more  clear  would  God's  Ju- 
flice  be  in  the  Condemnation  of  his  Sin. 

2.  The  Wifdom  of  God  appeared  in  ordaining 
fuch  a  Mediator,  who  was  qualified  to  reconcile 
God  to  Man,  and  Man  to  God.  The  firft  and  molt 
admirable  Article  in  the  Myflery  of  Godlineis, 
and  the  Foundation  of  all  the  reft  is,  that  God  is 
mwfejl  in  the  Flejb%  1  Tim.  iii,  16.    The   Middle 

mult 


84      ^he  Harmony  of  the  Divine  Attributes 

muft  equally  touch  the  Extreams.  A  Mediator 
muff  be  capable  of  the  Sentiments  and  Affections  of 
both  the  Parties  he  will  reconcile.  He  muft  be  a 
juft  Eiteemer  of  the  Rights  and  Injuries  of  the  one 
and  the  other,  and  have  a  common  Intereft  in  both. 
The  Son  of  God  afluming  the  human  Nature,  per- 
fectly poffeffes  thefe  Qualities,  he  hath  Zeal  for 
God,  and  Companion  for  Man.  He  hath  taken 
Pledges  of  Heaven  and  Earth-,  the  fupreme  Na- 
ture in  Heaven,  and  the  mod  excellent  on  the 
Earth,  to  make  the  Hoftility  ceafe  between  them. 
He  is  Immanuel  by  Nature  and  Office.  And  if  no 
lefs  than  an  infpired  Wifdom  could  devife  how  to 
frame  the  Earthly  Tabernacle,  Exod.  xxxvi.  where- 
in God  dwelt  in  a  fhadowy  and  typical  Manner, 
"What  Wifdom  was  requifite  to  frame  the  human 
Nature  of  Chrift,  wherein  the  Deity  was  really  to 
dwell  ?  John  A. 

Now  to  difcover  more  clearly  the  Divine  Wif- 
dom, in  uniting  the  two  Natures  in  Chrift,  to  qua- 
lify him  for  his  Office,  {Col.  i.)  It  is  requifite  to 
confider,  that  the  Office  of  Mediator  hath  three 
Charges  annexed  to  it ;  the  Priejlly^  which  refpecls 
God  •,  the  Prophetical  and  Kingly^  which  regard  Men. 
Thefe  have  a  Refpecl  to  the  Evils  which  opprefs 
fallen  Man  ;  and  they  are  Guilt,  Ignorance,  Sin,  and 
Death.  Man  was  capitally  guilty  of  the  Breach  of 
God*s  Law,  and  under  the  Tyranny  of  his  Luffs,  in 
the  IfTue  liable  to  Death. 

The  Redeemer  is  made  to  him  Wifdom,  Righ- 
teoufnefs,  SancYification,  and  Redemption.  Thefe  Be- 
nefits are  difpenfed  by  him  in  his  threefold  Office ; 
As  a  Prieft  he  expiates  Sin,  as  a  Prophet  he  inftru&s 
the  Church,  as  a  King  he  regulates  the  Lives  of  his 
Subjects,  delivers  them  from  their  Enemies,  and 
snakes  them  happy.    Now   the  divine  and  human 

Nature 


in  Contriving  Mans  Redemption*  %$ 

Nature  are  requifite  for  the  Performance  of  all  thefe. 
For  nothing  is  effectual  to  an  End,  but  what  is  pro- 
portionable and  commenfurate  thereunto;  and  to 
proportion  Exceffes  as  well  as  Defects,  are  oppofite. 
This  will  appear  by  taking  a  diftinct  View  of  the  fe- 
yeral  Offices  of  our  Mediator, 

j.  The  Priefily  Office  hath  two  Parts. 

i.  To  make  Expiation  for  Sin, 
2.  Inter ceffion  for  Sinners. 

Now  for  the  making  Expiation  for  Sin,  there  was 
a  necefTary  Concurrence  of  the  two  Natures  in  our 
Redeemer.  He  mud  be  Man  ;  for  the  Deity  was 
not  capable  of  thofe  Submiflions  and  Sufferings 
which  were  requifite  to  expiate  Sin.  And  he  muft 
be  Man,  that  the  finning  Nature  might  fuffer,  and 
thereby  acquire  a  Title  to  the  Satisfaction  that  is 
made.  The  meritorious  Imputation  of  Chrift's  Suf- 
ferings to  Man,  is  grounded  on  the  Union  between 
them,  which  is  as  well  natural  in  his  partaking 
of  Flefh  and  Blood,  as  moral  in  the  Confent  of 
their  Wills.  As  the  Apoftle  obferves,  Heb.  ii.  in 
That  he  who  fanflifies,  and  they  that  are  fanttified 
are  all  one :  So  he  that  fuffers,  and  they  for  whom 
he  fuffers,  muft  have  Communion  in  the  fame  Na- 
ture. For  this  Reafon,  God  having  refolved  never  to 
difpenfe  Mercy  to  the  fallen  Angels,  the  Redeemer 
did  not  afiume  the  angelical  Nature,  but  the  Seed  of 
Abraham. 

And  as  the  human  Nature  was  necefTary  to  quali- 
fy him  for  Sufferings,  and  to  make  them  iuitable,  fa 
the  Divine  was  to  make  them  fufficient.  The  low- 
er Nature  confidered  in  itfelf,  could  make  no  Sa- 
tisfaction :  The  Dignity  of  the.  Divine  Perfon  makes 

a  tern- 


S6      The  Harmony  of  the  Divine  Attributes 

a  temporal  Punifhment  to  be  of  an  infinite  Value 
in  God's  Account.  Befides  the  human  Nature  had 
funk  under  the  Weight  of  Wrath,  if  the  Deity  had 
not  been  perfonally  prefent  to  fupport  it.  Briefly, 
To  perform  the  firft  Part  of  his  Office,  he  muft 
fuffer,  yet  be  impafiible  *  die,  yet  be  immortal ; 
and  undergo  the  Wrath  of  God,  to  deliver  Man 
from  it.* 

2.  To  make  Interceflion  for  us,  it  was  requifite 
that  he  mould  partake  of  both  Natures,  that  be 
might  have  Credit  with  God,  and  Compafiion  to 
Man.  The  Son  hath  a  prevailing  Intereft  in  the 
Father,  as  he  teftifies,  I  know  thou  heardft  me  always* 
John  xi.  42.  A  Privilege  which  neither  Abraham* 
Mofes*  nor  any  other  who  were  the  mod  favoured 
Saints,  enjoyed.  And,  as  Man,  he  was  fit  for  Paf- 
fion  and  Companion.  The  human  Nature  is  the 
proper  Subject  of  feeling  Pity,  efpecially  when  it 
hath  felt  Mifery.  God  is  capable  of  Love,  not  in 
Strictnefs  of  Compafiion.  For  Sympathy  proceeds 
from  an  experimental  Senfe  of  what  one  hath  fuffer- 
ed,  and  the  Sight  of  the  like  Affliction  in  others, 
revives  the  Affections  which  were  felt  in  that  State, 
and  inclines  to  Pity.  The  Apoftle  offers  this  to  Be- 
lievers as  the  Ground  of  Comfort,  that  he  who 
took  our  Nature,  and  felt  our  Griefs,  intercedes 
for  us.  For  we  have  not  an  High-Prieft  that  cannot 
be  touched  with  the  Feeling  of  our  Infirmities*  but  was 
in  all  Things  tempted  as  we  are*  yet  without  Sin*  Heb. 
iv.  15.  that  with  an  humble  Confidence  we  may  come 
to  the  Throne  of  Grace.  He  hath  drunk  deepeft  of 
the  Cup  of  Sorrows,  that  he  may  be  an  All-fufficient 
Comforter  to  thofe  that  mourn.  He  hath  fuch  tender 

Bowels, 

*  Solus  Deus /"entire,  folusHomo  fuperare  mortem  aon  potuh> 
quam  pro  nobis  obire  debuit. 


in  Contriving  Mans  Redemption]  87 

Bowels,  we  may  truft  him  to  follicit  our  Salvation. 
In  fhort,  it  is  the  great  Support  of  our  Faith,  that 
we  have  Accefs  to  the  Father  by  the  Son,  Ephef.  ii.  18. 
and  prefent  all  our  Requelts  by  a  Mediator  fo  wor- 
thy and  fo  dear  to  him,  and  by  one  who  left  the  Joys 
of  Heaven,  that  by  enduring  Affliction  on  Earth, 
his  Heart  might  be  made  tunable  to  the  Hearts  of 
the  afflicted. 

Secondly,  For  the  Difcharge  of  the  Prophetical 
Office,  it  was  neceffary  the  Mediator  mould  be  God 
and  Man. 

i.  He  muft  be  God,  that  he  might  deliver  his 
Counfels  with  more  Authority  and  Efficacy  than  any 
mere  Creature  could.  He  muft  be  a  Teacher  fent 
from  Heaven  that  reveals  to  us  the  Will  of  God  con- 
cerning the  Way  thither,  and  the  Certainty  and  Ex- 
cellency of  that  State.  Now  Chrift  is  the  Original 
of  all  Wifdom,  it  is  not  faid  the  Word  of  the  Lord 
came  to  Him,  as  to  the  Prophets ;  He  is  the  Foun- 
tain of  all  facred  Knowledge.  The  Son  came  from 
the  Bofom  of  the  Father,  (Joh.  i.  18.)  the  Seat  of 
his  Counfels  and  Companions,  to  reveal  thofe Secrets 
■which  were  concealed  from  the  Angels,  in  that  Light 
which  is  inaccefiible.  And  it  is  God  alone  can  teach 
the  Heart,  and  convince  the  Confcience,  fo  as  to 
produce  a  faving  Belief  of  the  Heavenly  Doctrine, 
and  a  Delight  in  the  Difcovery,  and  a  Refolution  to 
follow  it  wherever  it  directs. 

2.  It  was  fit  he  fhould  be  Man,  that  he  might  be 
familiarly  converfant  with  us,  and  convey  the  Coun- 
fels of  God  in  fuch  a  Way  as  Man  could  receive.  All 
faving  Truth  comes  from  God,  and  it  follows  byjuft 
Confequence,  that  the  nearer  he  is  to  us,  the  better 
we  are  like  to  be  inftructed.  Now  there  are  two 
Things  which  render  finful  Man  incapable  of  imme- 
diate Converfe  with  God, 

I.  The 


88       Tht  Harmony  of  the  Divine  Attributes 

i .  The  Infirmity  of  his  Nature. 
2.  The  Guilt  that  cleaves  to  him. 
Firft,  The  Infirmity  of  Man's  Nature  cannot  en- 
dure the  Glory  of  God's  Appearance.     When  the 
Law  was   delivered  on  Mount  Sinai,   the  Israelites 
were  under  great  Terrours  at  the  Sights  and  Prodi- 
gies which  accompanied  the  Divine  Prefence,    and 
they  defired  that  God  would  fpeak  to  them  no  more 
in  his  Majefty  and  Greatnefs,  left  they  fhould  die,  Deut. 
v.  25.  There  is  fuch  a  Difproportion   between  our 
Meannefs  and  his  Excellencies,  that  Daniel  though 
a  Favourite  of  Heaven,  yet  his  Comelinefs  was  turn- 
ed into  Corruption  at  the  Sight  of  aVifion.  Ban.  x. 
17.  And  r,he  beloved  Difciple  fell  down  as  dead  at  the 
Appearance  of  Chrift  in  his  Glory,  Rev.  i.   17.  When 
the  Eye  gazes  on  the  Sun,  'tis  more  tormented  with 
the  Brightnefs  than  pleafed  with  the  Beauty  of  it : 
But  when  the  Beams  are  tranimitted  through  a  co- 
loured Medium,  they  are  more  temporate  and  fweet- 
ned  to  the   Sight.  The  eternal  Word   mining   in 
his  full  Glory,  the  more  bright,  the  lefs  vifible  is  he 
to  mortal  Eyes  •,  but  the  incarnate  Word  is  eclipfed 
and  allayed  by  a  Vail  of  Flejh,  Heb.  x.  20.  and  fa 
made  acceflible  to  us.     God  out  of  a  tender  RefpecT: 
to  our  Frailty  and  Fears,  promifed  to  raife  up  a  Pro- 
phet do athed  in  our  Nature,  Deut.  xviii.   15.  that  we 
might   comfortably  and  quietly  receive  his  Inftruc- 
tions. 

2.  Guilt  makes  us  fearful  of  his  Prefence.  The 
Approach  of  God  awakens  the  Confcience,  which 
is  his  Spy  in  our  Bofoms,  and  caufes  a  dreadful  Ap- 
parition of  Sin  in  its  View.  When  one  Beam  of 
Chrift's  Divinity  broke  forth  in  the  miraculous 
Draught  of  Fifties ;  Peter  cries  out.  Depart  from  me 
for  I  am  a  finful  Man,  0  Lord,  Luke  v.  8.  Holinefs 
armed  with  Terrour  ftrikes  a  Sinner  into  Confirma- 
tion. 


In  Contriving  Mans  Redemption.  89 

tion.  Now  when  the  Mind  is  fhaken  with  a  Storm  of 
Fear,  it  cannot  calmly  attend  to  the  Counfels  of 
Wifdom.  But  the  Son  of  God  appearing  in  our  Na- 
ture, to  expiate  Sin,  and  appeafe  Divine  Juftice, 
we  are  encouraged  to  draw  near  to  him,  and  fit  at 
his  Feet,  to  hear  the  Words  of  eternal  Life.  Thus 
God  complied  with  our  Necefflty,  that  with  a  freer 
Difpenfation  we  might  receive  the  Counfels  of  our 
Saviour. 

3.  He  is  qualified  for  his  Kingly  Office,  by  the 
Union  of  the  two  Natures  in  him.  He  muft  be  God 
to  conquor  Satan,  and  convert  the  World.  As  emi- 
nent an  Act  of  Power  was  neceffary  to  redeem,  as 
to  create.  For  although  the  fupreme  Judge  was  to 
be  fatisfied  by  humble  Sufferings,  yet  Satan  who  u- 
furped  the  Right  of  God  ( for  Man  had  no  Power  Job. 
xii.  J20.  to  alienate  himfelf)  was  to  be  fubdued :  Hav- 
ing no  juft  Title,  he  was  to  be  caft  out  by  Power. 
Luke  xi.  38.  And  no  lefs  than  the  Divine  Power 
could  accomplish  our  victorious  Refcue  from  him.  la 
his  Love  he  pitied  us,  and  his  holy  Arm  got  him  the  Vic- 
tory, Ifa.  lxiii.  9.  He  is  the  Author  of  eternal  Salvation* 
Heb.  vii.  23.  which  no  inferior  Agent  could  ever 
accomplish.  'Tis  God  alone  can  overcome  Death,  and 
him  that  had  the  Power  of  Death,  and  bring  us  fafe- 
ly  to  Felicity. 

Befides,  our  King  muft  be  Man,  that  by  the  Ex- 
cellency of  his  Example,  he  might  lead  us  in  the 
"Way  of  Life.  The  mod  rational  Method  to  reform 
the  World,  is,  not  only  to  enact  Laws  to  be  the  Rule 
of  virtuous  Adions,  but  for  Law-giv«rs  to  make 
Virtue  honourable  and  imitable  by  their  own  Prac- 
tice. And  to  encourage  us  in  the  Holy  War  againft 
our  Enemies,  vifible  and  invifible,  it  was  congruous 
that  the  Prince  of  our  Salvation  mould  take  the  hu- 
man Nature,  and  fubmit  to  the  Inconveniences  of 

our 


90      The  Harmony  of  the  Divine  Attributes 

our  warfaring  State  •,  as  Kings  when  they  defign  a 
glorious  Conqueft,  go  forth  in  Perfon,  and  willingly 
endure  the  Hardfhips  of  a  Military  Condition,  to 
animate  their  Armies  :  The  Apoftle  tells  us,  Heb. 
ii.  10,  that  it  became  him,  for -whom  are  all  Things,  and 
by  whom  are  all  Things,  in  bringing  many  Sons  to  Glory, 
to  make  the  Captain  of  their  Salvation  perfetl  through 
Sufferings.  God  the  great  Defigner  of  all  Things, 
forefeeing  the  Sufferings  to  which  the  Godly  would 
be  expoled  in  the  World,  ordained  it  as  molt  conve- 
nient that  the  Author  of  their  Deliverance  mould  by 
Sufferings  obtain  the  Reward,  that  by  his  Example 
he  might  ftrengthen  and  deliver  thofe  that  fuffer  to 
the  End.  Again,  the  Son  of  God  entered  into  our 
Family,  and  is  not  ajhamed  to  call  us  Brethren,  Heb. 
ii.  ii.  To  make  his  Scepter  amible  to  us,  He  exer- 
cifeth  his  Dominion  with  a  natural  and  fenfible  touch 
of  Pity,  he  pardons  our  Failings,  and  puts  a  Value  on 
our  fincere  though  mean  Services,  as  an  Honour  done 
to  him.  Briefly,  in  him  there  is  a  Combination  of 
Power  and  Love :  The  Power  of  the  Deity  with 
the  Tendernefs  and  Clemency  of  the  human  Na- 
ture. He  is  the  mighty  God,  and  Prince  of  Peace,  I/a> 
vi.  9.  He  is  a  Kingjuft  and  powerful  againft  our  Ene- 
mies, but  mild  and  gentle  to  his  People,  Zee.  ix.  He  is 
willing  to  remove  from  us  all  the  Evils  we  cannot 
endure,  our  Sins  and  Sorrows  •,  and  able  to  convey 
to  us  all  the  Bleffings  we  are  capable  to  enjoy.  In 
all  his  Glory  he  remembers  that  he  is  our  Saviour. 
At  the  Day  of  Judgment  {Tit.  ii.  13.)  when  he  (hall 
come  with  a  Train  of  mighty  Angels,  he  will  be  as 
tender  of  Man,  as  when  he  fuffered  on  the  Crofs. 
And  from  hence  we  may  difcover  the  Excellency  of 
God's  Contrivance  in  uniting  the  divine  and  human 
Nature  in  our  Redeemer,  that  he  might  have  Abili- 
ty and  Affection  to  qualify  him  for  that  great  and 
blefled  Work.  Thirdly  t 


in  Contriving  Mans  Redemption.  g{ 

Thirdly,  The  Divine  Wifdom  appears  in  the  Defig- 
nation  of  the  Perfon.  For  God  refolving  to  fave 
Man  in  a  Way  that  is  honourable  to  his  Juftice,  it  was 
expedient  a  Perfon  in  the  bleffed  Trinity  fhould  be 
put  into  a  State  of  Subjection,  to  endure  the  Punifh- 
mentdue  to  Sin  ;  but  it  was  not  convenient  the  Fa- 
ther fhould :  For, 

i.  He  muft  then  have  been  fent  into  the  World, 
which  is  incongruous  to  the  Relations  that  are  be- 
tween thofe  glorious  Perfons.  For  as  they  fubfift  in 
a  certain  Order,  fo  their  Operations  are  according 
to  the  Manner  of  their  Subfiftence.  The  Father  is 
from  himfelf,  and  the  firft  Motions  in  all  Things  are  a- 
fcribed  to  him  ;  the  Son  is  from  the  Father,  and  all  his 
Actions  take  theirRife  from  him.  The  Son  can  do  nothing  of 
himfelf,  but  what  he  feeth  the  Father  do,  Job.  v.  19.  The 
effecting  our  Redemption  is  referred  to  the  Father's 
Will  as  the  fupreme  Caufe  :  Our  Saviour  upon  his 
Entrance  into  the  World  to  undertake  that  Work, 
declares,  /  come  to  do  thy  Will,  0  God,  Heb.  x.  7. 
Upon  this  Account  the  Apoftle  addrefles  his  Thanks 
to  the  Father  as  the  firft  Agent  in  our  Salvation, 
Col.  i.  12.  which  is  not  to  lefTen  the  Glory  of  the 
Son  and  Spirit,  but  to  fignify,  that  in  the  Accom- 
pliihment  of  it,  their  working  follows  their  Being. 

2.  It  was  not  fit  that  the  Father  mould  be  incar- 
nate, for  he  muft  then  have  fuftained  the  Part  of  a 
Criminal,  and  appeared  in  that  Quality  before  the 
fupreme  Judge  :  But  this  was  not  confonant  to  the 
Order  among  the  Perfons.  For  although  they  are  of 
equal  Majefty,  being  one  God,  yet  the  Father  is  the 
firft  Perfon,  and  to  him  it  belongs  moft  congruoufly 
to  be  the  Guardian  of  the  Laws  and  Rights  of  Hea- 
ven, to  exact  Satisfaction  for  Offences,  and  to  re- 
ceive Interceflions  for  the  Pardon  of  the  Penitent. 

3.  Neither  was  it  fit  that  the  Third  Perfon  fhould 

under- 


92      The  Harmony  of  the  Divine  'Attributes 

undertake  that  Work.  For  befides  the  Sacrifice  for 
Propitiation,  it  was  necefTary  the  Divine  Power 
fhould  be  exerted,  to  enlighten  the  Minds,  and  incline 
the  Wills  of  Men  to  receive  the  Redeemer,  that  the 
Benefits  of  his  Death  might  be  applied  to  them.  * 
Now  the  Redeemer  is  confidered  as  the  Object,  and 
the  Holy  Spirit  as  the  Difpofer  of  the  Faculty  to 
receive  it.  And  in  the  natural  Order  of  Things  j 
the  Object  muft  exift  before  the  Operation  of  the  Fa- 
culty upon  it.  There  muft  be  Light  before  the  Eye  can 
fee.  So  intheDifpofition  of  theCaufes  of  our  Salvation, 
theRedeemer  muft  be  ordained,  and  Salvation  purchas- 
ed, before  the  Divine  Power  is  put  forth  to  enable  the 
Soul  to  receive  it ;  and  accordingly  'tis  the  Office  of 
the  Spirit,  who  is  the  Power  of  God,  Luk.  i.  %$.  and  by 
whom  the  Father  and  the  Son  execute  all  Things,  to 
render  effectual  the  Redemption  procured  by  the  Son. 
Briefly,  the  Million  of  the  Perfons  is  according  to 
their  Principle.  The  Father  fends  the  Son  to  ac- 
quire Salvation  for  us ;  John  iii.  17.  the  Son  fends 
the  Spirit  to  apply  it;  John  xvi.  7.  Thus  there  is  no 
difturbing  of  their  facred  Order ;  more  particularly 
in  appointing  the  Son  to  aflume  the  human  Nature, 
and  to  reftore  lapfed  Man,  the  Wifdom  of  God  is  e- 
vident :  For  by  that, 

1.  The  Properties  of  the  facred  Perfons  are  pre- 
ferved  entire  :  The  fame  Title  is  appropriated  to  both 
Natures  in  our  Mediator.  His  State  on  Earth  cor- 
refponds  with  his  State  in  Heaven.  He  is  the  only 
Son  from  Eternity,  and  the  Firft-born  in  Time ; 
and  the  Honour  due  to  the  eternal  and  divine,  and 
to  the  temporal  but  fupernatural  Sonfhip,  is  attribut- 
ed to  him. 

2.  To  unite  the  slorious  Titles  of  Creator  and 

Re- 


•  Vid.  Amyr.  de  Trin. 


in  Contriving  Mans  Redemption.  93 

Redeemer  in  the  fame  Perfon.  The  Father  made 
the  V/orld  by  the  Son,  Heb.  i.  2.  By  this  Title  he 
had  an  original  Propriety  in  Man,  which  could  not 
be  extinguifhed  :  Though  we  had  forfeited  our  Right 
in  him,  he  did  not  lofe  his  Right  in  us.  Our  Con- 
trad  with  Satan  could  not  nullify  it.  Now  it  was 
confonant  that  the  Son  mould  be  employed  to  recover 
his  own,  that  the  Creator  in  the  Beginning  mould 
be  the  Redeemer  in  the  Fulnefs  of  Time. 

3.  Who  could  more  fitly  reftore  us  to  Favour, 
and  the  Right  of  Children,  than  the  only  begotten, 
and  only  beloved  Son,  who  is  the  fingular  and  everlaft- 
ing  Object  of  his  Father's  Delight  ?  Our  Relation  to 
God  is  an  Imitation  and  Expreffion  of  Chrift's.  He 
is  a  Son  by  Nature,  a  Servant  by  Condefcenfion  •,  we 
are  Servants  by  Nature,  and  Sons  by  Grace  and  Fa- 
vour, Eph.  i.  5.  Our  Adoption  into  the  Line  of  Hea- 
ven is  by  the  Purchafe  of  his  Blood.  The  eternal 
Son  took  Flejh,  and  was  made  under  the  Law,  that  we 
might  receive  the  Adoption  of  Sons,  Rom.  viii.  29.  Who 
was  more  fit  to  repair  the  Image  of  God  in  Man, 
and  beautify  his  Nature,  that  was  defiled  with  Sin, 
than  the  Son,  who  is  the  exprefs  Image  of  his  Father's 
Perfon,  Heb.  i.  3.  and  Brightnefs  and  Beauty  itfelf  ? 
Who  can  better  communicate  the  Divine  Counfels 
to  us,  than  the  eternal  Word  ? 

4.  The  Wifdom  of  God  appears  in  making  the 
Remedy  to  have  a  Proportion  to  the  Caufe  of  our 
Ruin  ;  that  as  we  fell  in  Adam  our  Reprefentative, 
(1  Cor.  xv.  22.)  foweare  raifed  by  Chrift,  the  Head 
of  our  Recovery.  The  Apoftle  makes  the  Compa- 
rifon  between  the  firft  and  fecond  Adam  -,  Rom,  v. 
18,  19.  Therefore  as  by  the  Offence  of  one,  Judg- 
ment came  upon  all  to  Condemnation,  even  fo  bv  the 
Righteoufnefs  of  one,  the  free  Gift  came  upon  all  Men  to 
the  Juflification  of  Life.    For  as  by  one  Man's  Difcbe- 

G  die  net 


94      The  Harmony  of  the  Divine  Attributes 

(Hence  many  were  made  Sinner J,  fo  by  the  Obedience  of 
one  many  ft  all  be  made  righteous*.  They  are  con- 
fidered  as  Caufes  of  contrary  Effects.  The  Effects 
are  Sin  and  Righteoufnefs,  Condemnation  and  Ju- 
ltification.  As  the  Difobedience  of  the  firft  Adam 
is  meritorioufly  imputed  to  all  his  natural  Pofteri- 
ty,  and  brings  Death  upon  all  •,  fo  the  Righteouf- 
nefs of  the  Second  is  meritorioufly  imputed  to  all 
his  fpi ritual  Progeny,  to  obtain  Life  for  them. 
The  carnal  Adam  having  loft  Original  Righteouf- 
nefs, derives  a  corrupt  Nature  to  all  that  defcend 
from  him.  And  the  Spiritual,  having  by  his  Obe^ 
dience  purchafed  Divine  Grace  for  us,  (that  being 
the  Price  without  which  fo  rich  a  Treafure  as  Ho- 
linefs  could  not  be  obtained)  conveys  a  vital  Effi- 
cacy to  renew  his  People.  The  fame  Spirit  of  Ho- 
linefs  which  anointed  our  Redeemer,  does  quicken 
all  his  Race,  that  as  they  have  borne  the  Image  of  the 
Earthly,  they  may  bear  the  Image  of  the  Heavenly 
Adam  ;   i  Cor.  xv.  49, 

5.  The  Divine  Wildom  is  vifible  in  the  Manner 
whereby  our  Redemption  is  accomplished  ;  that  is, 
by  the  Humiliation  of  the  Son  of  God.  By  this  he 
did  counterwork  the  Sin  of  Angels  and  Man  J. 
Pride  is  the  Poifon  of  every  Sin,  for  in  every  one 
the  Creature  prefers  his  Pleafure,  and  fets  up  his 
Will  above  God's  •,  but  it  was  the  fpecial  Sin  of  A- 
dam.  The  Devil  would  have  levelled  Heaven  by  an 
unpardonable  Ufurpatio.n  ;  he  faid,  /  will  be  like 
the  Meft  High :  And  Man  infected  with  his  Breath, 
(you  ftj all  be  like  God)  became  fick  of  the  fame 
Difeafe.  Now  Chrift,  that  by  the  Quality  of  the 
Remedy  he  might   cure  our  Difeafe  in  its  Source 

and 

*  ^Bmula  ratione  recuperavit  nos  Deus.     Tertul. 

\  Unumquodcjue  eodem  modo  diflblvitur,   quo  conftituitur. 


in  Co?itrivi?ig  Mans  Redemption.  95 

and  Caufe,  applied  to  our  Pride  an  unfpeakable  'Hu- 
mility. 

Man  was  guilty  of  the  higheft  Robbery  in  arTccl- 
ing  to  be  equal  with  God,  and  the  Eternal  Son 
who  was  in  the  Form  of  God,  and  equal  to  him  in  Ma- 
jefty  and  Authority,  Phil.  ii.  6.  without  Sacrilege 
or  Ufurpation,  he  emptied  himfelf  by  afluming 
the  human  Nature  in  its  fervile  State.  The  Word 
was  made  Flefh,  John  i.  14.  The  meaneft  Part  is  fpe- 
cified,  to  fignify  the  greatnefs  of  his  Abafement. 
There  is  fuch  an  infinite  Diftance  between  God  and 
Flefh,  that  the  Condefcenfion  is  as  admirable  as 
the  Contrivance.  So  great  was  the  Malignity  of 
our  Pride,  for  the  Cure  of  which  fuch  a  profound 
Humility  was  requifite.  By  this  he  deftroyed  the 
firft  Work  of  the  Devil  \   1  John.  iii.  8. 

6.  The  Wifdom  of  God  appears  in  ordaining 
fuch  contemptible,  and,  in  Appearance,  oppofite 
Means,  to  accomplifh  fuch  glorious  Effects.  The 
Way  is  as  wonderful  as  the  Work.  That  Chrift 
by  dying  on  the  Crofs,  a  reputed  Malefactor, 
mould  be  made  our  Eternal  Righteoufnefs  -,  that  de- 
fending to  the  Grave,  He  mould  bring  up  the 
loft  World  to  Life  and  Immortality,  is  fo  incredi- 
ble to  our  narrow  Underftandings,  that  He  faves  us, 
and  altonifhes  us  at  once  :  And  in  nothing  'tis 
more  vifible,  That  the  Thoughts  of  God  are  as  far 
above  our  Thoughts,  as  his  Ways  above  our  Ways,  as 
Heaven  is  above  the  Earth  ;  I  fa.  lv.  8.  It  is  a 
Secret  in  Phyfick  to  compound  the  molt  noble  Reme- 
dies of  Things  deftruclive  to  Nature,  and  thereby 
make  one  Death  victorious  over  another :  But  that 
Eternal  Life  mould  fpring  from  Death,  Glory  from 
Ignominy,  Bleffednefs  from  a  Curfe,  is  fo  repug- 
nant to  human  Senfe,  that  to  render  the  Belief 
of  it  eafy,  it  was  foretold  by  many  Prophecies,  that 
G  2  when 


g6       The  Harmony  of  the  Divine  Attributes 

when  it  came  to  pafs,  it  might  be  looked  on  as  the 
Effect  of  God's  eternal  Counfel.  The  Apoftle  tells 
us,  1  Cor.  i.  23.  that  Chrift  crucified  was  to  the  Jews 
a  Stumbling-block,  and  to  the  Gentiles  Foolifhnefs.  The 
grand  Sophies  of  the  World  efteemed  it  abfurd  and 
unreafonable  to  believe,  that  He  who  was  expofed 
to  Sufferings,  could  fave  others :  But  thole  who  are 
called,  difcover  that  the  Doctrine  of  Salvation,  by 
the  Crofs  of  Chrift,  which  the  World  counted  Folly, 
(ver.  24.)  is  the  great  Wifdom  of  God,  and  moft 
convenient  for  his  End.  A  double  Reafon  is  given 
of  this  Method  ; 

1 .  Becaufe  the  Heathen  World  did  riot  find  and 
own  God  in  the  Way  of  Nature.  For  after  that,  in 
the  Wifdom  of  God,  the  World  by  Wifdom  knew  not 
God,  it  pleafed  God  by  the  Foolifhnefs  of  Preaching,  to 
fave  them  that  believe,  2  Cor.  i.  21.  The  Frame  of 
the  World  is  called  the  Wifdom  of  God-,  the 
Name  of  the  Caufe  is  given  to  the  Effect,  in  regard 
the  Divine  Wifdom  is  fo  clearly  difcovered  there* 
as  if  it  had  taken  a  vifible  Form,  and  prefented  itfelf 
to  the  View  of  Men.  But  thofe  who  prof  'effed  them- 
jelves  wife,  did  not  acknowledge  the  Creator :  For 
fome  conceited  the  World  to  be  eternal,  others  that 
it  was  the  product  of  Chance,  {Rom.  i.  22.)  and 
became  guilty  of  the  molt  abfolute  Contradiction 
to  Reafon.  For  who  can  believe  that  one  who  is 
blind  from  his  Birth,  and  by  Confequence  perfectly 
ignorant  of  all  Colours,  and  of  the  Art  of  Paint- 
ing, mould  take  a  Bundle  of  Pencils  into  his  Hand, 
and  dipping  them  in  Colours  mixt  and  corrupted, 
Paint  a  great  Battle  with  that  Perfection  in  the  De- 
fign,  Propriety  in  the  Colours,  Diftinction  in  the  Ha- 
bits and  Countenances,  as  if  it  were  not  reprefented 
but  prefent  to  the  Spectators  ?  Who  ever  faw  a 
Temple,  or  Palace,  or  any  regular  Building,  fpring 

from 


in  Contriving  Mans  Redemption.  97 

from  the  ftony  Bowels  of  a  Mountain  ?  Yet  fome  fa- 
mous Philofophers  became  thus  vain  in  their  Imagi- 
nation^ Rom.  i.  21.  fancying  that  the  World  pro- 
ceeded from  the  cafual  Concourfe  of  Atoms.  And 
the  reft  of  them  neglected  to  know  God  fo  far  as 
they  might,  and  to  honour  him  fo  far  as  they  knew. 
They  debafed  the  Deity  by  unworthy  Conceptions 
of  his  Nature,  and  by  performing  fuch  Acts  of 
Worfhip,  as  were  not  fit  for  a  rational  Spirit  to 
offer,  nor  for  the  pure  Majefty  of  Heaven  to  re- 
ceive. Befides,  they  afcribed  his  Name,  Attributes, 
and  Honour  to  Creatures  •,  not  only  the  Lights  of 
Heaven,  and  the  fecret  Powers  which  they  fuppof- 
ed  did  govern  them  •,  not  only  Kings,  and  Great 
Men,  who  were  by  their  Authority  raifed  above 
others,  but  the  molt  deipicable  Things  in  Nature, 
Beads  and  Birds  were  the  Objects  of  their  Adora- 
tion. 'They  changed  the  Glory  of  the  uncorruptible 
God,  into  an  Image  made  like  to  a  corruptible  Man,  and 
to  Birds,  and  four-footed  Beajts,  and  creeping  Things  ; 
Rom.  i.  23.  A  Sin  fo  foul,  that  it  betrayed  them 
to  brutifh  Biindnefs,  and  to  the  mod  infamous  Lufts, 
natural  and  unnatural.-  Now  fince  the  molt  clear 
and  open  Difcovery  of  God's  Wiidom  was  ineffectu- 
al to  reclaim  the  World,  He  was  pleafed  to  change 
his  Method.  They  neglected  Him  appearing  in  his 
Majefty,  and  he  now  comes  cloathed  with  Infirmi- 
ties :  And  finceby  natural  Light  they  would  not  fee 
God  the  Creator,  He  is  imperceptible  to  the  Light 
of  Nature  as  Redeemer :  The  Difcovery  of  Him 
depends  on  Revelation.  The  Wifdom  of  God  in 
making  the  World  is  evident  to  every  Eye  \  but  the 
Gofpel  is  tVijdom  in  a  Myftery,  1  Cor.  ii.  7.  The 
Deity  was  confpicuous  in  the  Creation,  but  concealed 
under  a  Vail  of  Flefh  when  he  wrought  our  Re- 
demption.   He  was  more  eafily  difcovered  when  in- 

G  3  vifible, 


9  8      The  Harmony  of  the  Divine  Attributes 

vifible,  than  when   vifible :  He  created  the  World 
by  Power,  but  reflored  it   by  Sufferings. 

2.  That  the  Honour  of  ali  might  folely  redound 
to  him,  God  hath  chofen  the  foolijh  Things  of  the  World 
to  confound  the  wife  ♦,  and  the  '  weak  Things  of  the 
World  to  confound  the  Things  that  are  mighty \  and  bafe 
Things  of  the  Worlds  and  Things  which  are  defpifed,  God 
hath  chofen  ;  yea,  and  Things  that  are  not,  to  bring 
to  nought  Things  that  are,  that  no  Flejb  (hould  glory 
in  his  Prefence;  i  Cor.  i.  27,  28,  29.  Thus  Mcfes, 
the  Redeemer  of  Ifrael,  was  an  Infant  expofed  to 
the  Mercy  of  the  Waters,  drawn  forth  from  an  Ark 
of  Bull-rufhes,  and  not  employed  whilft  he  lived 
in  the  Splendour  of  the  Court,  but  when  banifhed 
as  a  Criminal,  and  deprived  of  ail  Power.  And 
our  Redeemer  took  not  on  h'wn  the  Nature  of  An- 
gels, equal  to  Satan  in  Power,  but  took  part  of  Flefh 
and  Blood  ||,  the  more  fignally  to  triumph  over 
that  proud  Spirit  in  the  human  Nature  which  was 
inferiour  to  his,  and  had  been  vanquifhed  by  him  in 
Paradife.  Therefore  he  did  not  immediately  ex- 
ercife  Omnipotent  Power  to  deftroy  him,  but  ma- 
naged our  Weaknefs  and  Infirmity  to  foil  the  roar- 
ing Lion.  He  did  not  enter  into  the  Combat  in 
the  Glory  of  his  Deity,  but  difguifed  under  the 
human  Nature,  which  was  fubject  to  Mortality. 
And  thus  the  Devil  is  overcome  in  the  fame  Manner 
as  he  firft  got  the  Victory  :  For  as  the  whole  Race 
of  Man  was  captivated  by  him  in  Adam  the  Repre- 
fentative  ;  fo  Believers  are  victorious  over  him  as 
the  Tempter  and  Tormentor,  by  the  Conqueft  that 
Chrift  their  Reprefentative  obtained  in  the  Wilder- 
nefs,  and  on  the  Crofs.  And  as  our  Ruin  was  ef- 
fected 

||  Non  ei  Majeftate  naturae  fuae,  fed  habitu  noftrae  congre- 
diens,  &  nihil  ei  extorquens  violento  dominatu,  fed  fuperans 
legejulUtiae,  iW/ff, 


in  Contriving  Mans  Redemption.  gcj 

fecled  by  the  Subtilty  of  Satan,  fo  our  Recovery  is 
wrought  by  the  Wifdom  of  God  -,  who  takes  the 
Wife  in  their  own  Craftinefs ;  i  Cor.  i.  The  Devil 
excited  Judas  by  Avarice,  the  Jews  by  Malice,  and 
Pilate  from  Reafon  of  State,  to  accomplifh  the 
Death  of  Chrift  •,  and  he  then  feemed  to  be  victo- 
rious. Now  what  was  more  honourable  to  the 
Prince  of  our  Salvation,  than  the  turning  the  Ene- 
mies Point  upon  his  own  Breaft,  and  by  dyings  to 
overcome  him  that  had  the  Power  of  Death  ?  Heb.  ii.  14. 
This  was  fignified  in  the  firfb  Promife  of  the  Gof- 
pel,  where  the  Salvation  of  Mann  is  inclofed  irk  the 
Curfe  of  the  Serpent ;  that  is,  the  Devil  cloathed 
with  that  Figure,  It  [ball  bruife  thy  Heed,  and  thou 
Jhalt  bruife  his  Heel-,  Gen.  iii.  15.  That  is,  the  Son 
of  God  mould  by  differing  in  our  Fleih,  overcome 
the  .Enemy  of  Mankind,  and  refcue  innumerable 
Captives  from  his  Tyranny :  Here  the  Events  are 
mod  contrary  to  the  Probability  of  their  Caufe. 
And  what  is  more  worthy  of  God,  than  to  obtain. 
his  Ends  in  fuch  a  Manner^  as  the  Glory  of  all  may- 
be, in  folidum,  afcribed  to  Him  ? 

7.  The  Divine  Wifdom  appears  in  laying  the 
Defign  of  the  Gofpel  in  fuch  a  Manner,  as  to  pro- 
vide for  the  Comfort,  and  promote  the  Holinefs 
of  Man.  This  is  God's  Signature  upon  all  heaven- 
ly Do&rines,  which  diftinguifhes  them  from  carnal 
Inventions  •,  they  have  a  direct  Tendency  to  promote 
his  Glory,  and  the  real  Benefit  of  the  Rational 
Creature  :  Thus  the  Way  of  Salvation  by  Jefus 
Chrift,  is  mod  fit  as  to  reconcile  God  to  Man  by 
fecuring  his  Honour  •,  fo  to  reconcile  Man  to  God 
by  encouraging  his  Hope.  'Till  this  be  effected,  he 
can  never  be  happy  in  Communion  with  Uod  :  For 
that  is  nothing  elfe  but  the  reciprocal  Exercife  of 
Love  between  God  and  the  Soul,    Now    nothing 


io<3     The  Harmony  of  the  Divine  Attributes 

can  reprefent  God  as  amiable  to  a  guilty  Creature* 
but  his  Inclination  to  Pardon.  Whilft  there  are 
Apprehenfions  of  inexorable  Severity,  there  will  be 
hard  Thoughts  burning  in  the  Bread  againft  God : 
'Till  the  Soul  is  releafed  from  Terrours  it  can  never 
truly  love  him.  Toextinguifh  our  Hatred,  he  muft 
conquer  our  Fears,  and  this  he  hath  done  by  giving 
us  the  moft  undoubted  and  convincing  Evidence  of 
his  Affections. 

i.  By  contracting  the  moft  intimate  Alliance 
with  Mankind.  In  this  God  is  not  only  lovely,  but 
Love-,  i  Joh.  iv.  «,  9.  and  his  Love  is  not  only  vifi- 
ble  to  our  Understandings,  but  to  our  Senfes  :  The 
Divine  Nature  in  Chriit  is  joined  to  the  Human, 
in  an  Union  that  is  not  typical  or  temporary,  but 
real  and  permanent.  The  Word  was  made  Flejh ; 
John  i.  And  in  him  dwells  the  Fulnefs  of  the  Godhead 
bodily  \  Col.  i.  Now  as  Love  is  an  Affection  of  Union, 
fo  the  ftricteft  Union  is  an  Evidence  of  the  greateft 
Love.  The  Son  of  God  took  the  Seed  of  Abraham, 
(Heb.  ii.)  the  original  Element  of  our  Nature,  that 
our  Interefl  in  Him  might  be  more  clear  and  certain. 
He  ftooped  from  the  Height  of  his  Glory  to  our  low 
Embraces,  that  we  might  with  more  Confidence  lay 
hold  on  his  Mercy. 

2.  By  providing  complete  Satisfaction  to  offend- 
ed Juftice.  The  guilty  convinced  Creature  is  reft- 
lefs,  and  inquifitive  after  a  "Way  to  efcape  the  Wrath 
to  come :  For  being  under  the  Apprehenfion  that 
God  is  an  incenfed  Judge,  'tis  very  fenfible  of  the 
greatnefs  and  nearnefs  of  the  Danger,  there  be- 
ing nothing  between  it  and  eternal  Torments,  but 
a  thin  Vail  of  Flefh.  Now  an  abundant  Satisfaction 
is  made,  that  moil  effectually  expiates  and  abolifhes 
the  Guilt  of  Sin  :  That  is  a  temporary  Act,  but  of 
infinite  Evil,  being  committed  againft  an  infinite  Ob- 
ject; 


in  Contriving  Mans  Redemption*  101 

ject  j  the  Death  of  Chrift  was  a  temporary  Pafiion, 
but  of  infinite  Value  in  refpect  of  the  Subject ;  the 
Honour  of  the  Law  is  fully  repaired,  fo  that  God  is 
juftly  merciful,  and  difpenfes  Pardon  to  the  Glory  of 
bis  Right eoufnefs.  He  hath  fet  forth  his  Son  to  be  a 
Propitiation  through  Faith  in  his  Blood,  to  declare  his 
Righteou/nefs,  that  he  might  bejuft,  and  the  Juftifier  of 
him  who  believes  in  Jefus ;  Rom.  iii.  25.  And  what 
ftronger  Security  can  be  given,  that  God  is  ready  to 
pardon  Man,  upon  his  accepting  the  Terms  of  the 
Gofpel,  than  the  giving  his  Son  to  be  our  Atone- 
ment ?  If  the  Stream  fwell  fo  high  as  to  overflow  the 
Banks,  will  it  ftop  in  a  defcending  Valley  ?  Hath 
He  with  fo  dear  an  Expence  fatisfied  his  Juftice, 
and  wili  he  deny  his  Mercy  to  relenting  and  return- 
ing Sinners  ?  This  Argument  is  powerful  enough  to 
overcome  the  molt  obitinate  Infidelity. 

3.  By  the  unfpeakable  Gift  of  his  Son,  he  aflures 
our  Hopes  of  Heaven,  which  is  a  Reward  fo  great 
and  glorious,  that  our  guilty  Hearts  are  apt  to  fuf- 
pect  we  fliall  never  enjoy  it.  We  are  fecure  of  his 
Faithfulnefs,  having  his  infallible  Promife ;  and  of 
his  Goodnefs,  having  fuch  a  Pledge  in  our  Hands  ; 
As  the  Apoftle  argues,  Rom.  viii.  32.  If  he  hath  given 
us  his  Son,  will  he  not  with  him  give  us  all  Things  ? 
Will  he  give  us  the  Tree  of  Life,  and  not  permit  us 
to  eat  of  its  Fruit  ?  Is  it  conceivable  that  having  laid 
the  Foundation  of  our  Happinefs  in  the  Death  of  his 
Son,  an  Act  to  which  his  tender  Affection  feemed 
fo  repugnant,  that  He  will  not  perform  the  reft, 
which  He  can  do  by  the  mere  Signification  of  his 
Will  ?  It  is  an  excellent  Encouragement  St.  Auftin 
propounds  from  hence  -9  Securus  ejlo  accepturum  te 
vitam  iffius,  qui  pignus  habes  mortis  ipjius,  &c.  Be  af- 
fured  thou  malt  partake  of  his  Life,  who  halt  the 
Pledge  of  it  in  his  Death.     He  hath  performed  more 

than 


i02     The  Harmony  of  the  Divine  Attributes 

than  He  promifed.  It  is  more  incredible  that  the 
Eternal  mould  die,  than  that  a  Mortal  Creature 
fhould  live  for  ever. 

In  fhort ;  Since  no  mortal  Eye  can  difcover  the 
heavenly  Glory,  to  convince  us  of  the  Reality  of 
the  invisible  State,  and  to  fupport  our  departing  Souls 
in  their  PafTage  through  the  dark  and  terrible  Val- 
ley, our  Saviour  rofe  from  the  Grave,  alcended  in 
our  Nature  to  Heaven*  and  is  the  Model  of  our 
Happinefs  :  He  is  at  the  Right-hand  of  God  to  dif- 
penfe  Life  and  immortality  to  all  that  believe  on 
Him.  And  what  can  be  more  comfortable  to  us, 
than  the  Aflurance  of  that  BleiTednefs,  which  as  it 
eclipfes  all  the  Glory  of  the  World,  fo  it  makes 
Death  itfelf  defirable  in  order  to  the  Enjoyment  of 
it? 

2.  As  the  Comfort,  fo  the  Holinefs  of  Man  is 
moil  promoted  in  this  Way  of  our  Redemption. 
Suppofe  we  had  been  recovered  upon  eafier  Terms, 
the  Evil  of  Sin  would  have  been  lefTened  in  our  E- 
fleem  •,  (We  are  apt  to  judge  of  the  Danger  of  a 
Difeafe  from  the  Difficulty  of  its  Cure  :  Hunger,  is 
reputed  a  fmall  Trouble,  (although  if  it  be  not  fatis- 
fied  it  will  prove  deadly)  becaufe  a  fmall  Price  will 
procure  what  may  remove  it  -,)  and  the  Mercy  that 
faves  us,  had  not  appeared  fo  great.  He  that  falls 
into  a  Pit,  and  is  drawn  forth  by  an  eafy  pull  of  the 
Hand,  doth  not  think  himfelf  greatly  obliged  to 
the  Perfon  that  helped  him  ;  though  if  he  had  re- 
mained there  he  muft  have  perifhed.  But  when  the 
Son  of  God  had  fuffered  for  us,  more  than  ever 
one  Friend  fuffered  for  another,  or  a  Father  for  a 
Son,  or  than  the  Strength  and  Patience  of  an  Angel., 
could  endure ;  who  would  not  be  (truck  wjfh  Hor- 
rour  at  the  Thoughts  of  that  Poifon  which  required 
fuch  a  dreadful  Cure  ?  And  the  Benefit  we  receive 

in 


in  Contriving  Mans  Redemption.        103 

in  fo  coftly  a  Way,  is  juftly  magnified  by  us.  Now 
what  is  more  apt  to  inflame  our  Love  to  God,  than 
the  admirable  Expreflion  of  his  Love  to  us,  in  that 
with  the  mod  precious  Blood  he  ranfomed  us  from 
Hell  ?  How  doth  it  endear  Obedience,  that  God 
hath  iacrificed  his  Son,  to  keep  us  from  Acts  of 
Hoftility  ?  So  that  the  Grace  of  the  Gofpel  is  fo 
far  from  indulging  Sin,  that  it  gives  the  moll  dead- 
ly Wound  to  it.  Efpecially  when  the  Tenour  of 
the  New  Covenant  is,  That  the  condemned  Crea- 
ture, in  order  to  receive  Pardon,  and  the  Benefits 
that  are  purchafed,  muft  receive  the  Benefactor, 
with  the  mod  entire  Confent,  for  his  Prince  and  Sa- 
viour. The  Law  of  Faith  requires  us  to  fubmit  to 
his  Scepter,  as  well  as  to  depend  upon  his  Sacrifice. 
The  Gofpel  is  a  conditional  Act  of  Oblivion,  that 
none  may  venture  to  fin  upon  Confidence  of  Par- 
don. 

And  fince  the  Occafion  of  the  Fall  was  from  a 
Conceit  that  Man  could  better  his  Eftate  by  com- 
plying with  the  Tempter,  and  obtain  a  more  defin- 
able Happinefs  in  the  Creature  than  in  the  Favour 
of  God  •,  his  Recovery  is  by  revealing  to  him  where- 
in true  BlefTednefs  confifts ;  and  giving  him  an  Af- 
furance  that  he  may  obtain  it.  For  Man  will  ne- 
ver fubjecl:  himfelf  to  God  as  his  higheit  Lord,  till 
he  looks  on  him  as  his  laft  End,  and  Sovereign 
Good.  Now  the  Gofpel  offers  to  us  the  moft  effec- 
tual Means,  to  convince  Man  of  the  Folly  of  his 
Choice,  in  making  the  Creature  his  Happinefs.  For 
the  Son  of  God  who  was  Heir  of  all  Things  during 
his  Continuance  in  the  World,  was  in  the  perpetu- 
al Exercife  of  Self-denial.  He  lived  a  difpiled  Life, 
and  died  an  ignominious  Death,  to  difcover  to  us, 
that  as  the  Miferies  of  this  Life  cannot  make  us  tru- 
ly miferable,  fo  the  Profperities  of  it  cannot  make 

us 


104     The  Harmony  of  the  Divine  Attributes 

us  truly  happy.  Befides,  how  is  it  poftible  that 
the  wretched  Enjoyment  of  this  World,  mould  be 
the  BlefTednefs  for  which  He  fpent  his  Sweat,  his 
Tears,  his  Blood  ?  The  rich  Price  he  laid  down  doth 
mod  powerfully  convince  us,  That  our  Felicity  is 
infinitely  more  valuable  than  all  earthly  Things,  and 
can  be  no  lefs  than  the  Fruition  of  God  himfelf. 
Thus  the  Divine  Wifdom  hath  fo  ordered  the  Way 
of  our  Salvation,  that  as  Mercy  and  Juftice  in  God, 
fo  Holinefs  and  Comfort  may  be  perfectly  united  in 
the  reafonable  Creature. 


CHAP.    VI. 

Pratlical  Inferences.  A  fuperlative  Degree  of  Praife 
and  Thankfulnefs  due  to  God  for  the  Revelation  of  the 
Gofpel.  It  is  not  difcovered  by  the  Creation.  7/  is 
above  the  Reach  of  Natural  Reafon.  The  Heathen 
World  is  entirely  ignorant  of  it.  It  is  pure  Grace 
that  diftinguifhes  one  Nation  from  another,  in  fending 
the  Gofpel.  Evangelical  Knowledge  deferves  our 
moft  ferious  Study.  The  Gofpel  exceeds  all  contem- 
plative and  pracYick  Sciences.  Contemplative  in  the 
Greatnefs  0///J  Object,  and  the  Certainty  of  its  Prin- 
ciple. Pra&ick  in  the  Excellency  of  its  End,  and 
the  Efficacy  of  the  Means. 

i.TT  7  HAT  a  Superlative  Degree  of  Praife  and 
V Y  Thankfulnefs  is  due  to  God,  for  revealing 
his  eternal  and  companionate  Counfel  in  order  to  our 
Salvation  ?  The  Fall  of  Man  was  fo  wounding  and 
deadly,  that  only  an  Infinite  Underflanding  could 
find  out  the  Means  for  his  Recovery.  And  if  that 
Mercy  which  moved  the  Lord  to  ordain  the  Reme- 
dy had  not  difcovered  it,  a  thick  Cloud  of  Defpair 

had 


in  Contriving  Mans  Redemption'.  105 

had  covered  Mankind,  being  forever  unable  to  con- 
ceive the  Way  of  our  Redemption.  It  is  a  Myfte- 
ry  which  Eye  hath  not  feen,  nor  Ear  heard,  nor  hatb 
entered  into  the  Heart  of  Man  to  conceive,  1  Cor.  ii. 
All  human  Knowledge  is  acquired  by  two  Sorts  of 
Faculties  •,  the  external  and  internal.  Of  the  firft* 
Sight  and  Hearing  are  the  mod  fpiritual,  and  con- 
vey the  Knowledge  of  the  mod  worthy  Objects. 
They  are  the  Senfes  of  Discipline ;  the  other  three 
are  immerft  in  Matter,  and  are  incapable  to  make 
fuch  clear  Difcoveries.  Befides  thofe  Impreffions  that 
are  made  on  the  Senfes,  we  may  form  fome  Ideas  in  the 
Imagination  •,  upon  which  the  Mind  reflecting  may 
argue  and  difcourfe  :  Thus  far  the  Light  and  Vigor 
of  the  Underftanding  can  only  go.  So  that  the  A- 
poftle  declares  that  the  whole  Plot  of  the  Gofpel  was 
without  theCompafs  of  our  mod  fearching Faculties. 
This  will  be  evident  by  confidering, 

1.  There  was  no  Difcovery  of  it  in  the  Creation  : 
The  Voice  of  the  Heavens  initructs  us  concerning 
the  Being  of  God  \  but  not  in  the  Secrets  of  his  Will. 
The  Oeconomy  of  Man's  Redemption  is  the  merci- 
ful Defign  of  God,  which  hath  no  Connexion  with 
the  Exiftence  of  the  Creatures,  but  depends  only  up- 
on his  good  Pleafure.  It  is  as  impoflible  to  read  the 
Divine  Decrees  in  the  Volume  of  the  World,  as  for 
the  Eye  to  difcover  a  Sound,  which  hath  neither  Fi- 
gure, Colour,  nor  vifible  Motion.  Befides,  the 
glorious  Nature  of  God  in  Three  Perfons,  which  is 
the  Foundation  of  this  Myfterious  Mercy,  is  not  made 
known  by  the  vifible  Frame  of  the  Univerfe.  'Tis 
true,  in  all  external  Works  the  Three  Perfons  are 
equally  concerned  :  Being  of  one  EfTence,  they  are 
of  one  Efficacy  \  and  the  efTential  Perfections  of  the 
Deity  as  they  concur,  fo  they  are  evident  in  the  Pro- 
duction of  all  Things.    The  firitMotive  is  Goodnefs, 

Rom. 


io6      The  Harmony  of  the  Divine  Attributes 

Rom.  i.  20.  that  which  orders  and  directs  is  Wis- 
dom •,  that  which  executes  is  Power.  And  the  fe- 
veral  Ranks  of  Creatures,  according  to  their  State, 
reflect  an  Honour  on  their  Author.  Things  endued 
with  Life,  declare  him  to  be  the  Fountain  of  Life, 
and  intellectual  Creatures  reprefent  him  to  be  the  Fa- 
ther of  Lights.  But  the  perfonal  Being,  as  perfon- 
al,  operating  nothing  out  of  the  Divine  Nature,  there 
is  no  Refemblance  in  the  World  that  expreffes  the 
Diflinction,  Propriety,  and  Singularity  of  the  Per- 
fons,  fo  as  to  difc over  them  to  the  human  Underftand- 
ing.  Thoie  deeper  Myfteries  of  the  Deity  are  only 
made  known  by  the  Word  of  God. 

2.  It  is  above  the  Strain  and  Reach  of  natural  Rea- 
fon  to  attain  to  the  Knowledge  of  it.  There  are  fe- 
iriinal  Sparks  of  the  Law  in  the  Heart  of  Man,  Rom. 
ii.  15.  fome  common  Principles  of  Piety,  Juftice 
and  Charity,  without  which  the  World  would  foon 
difband,  and  fall  into  Confufion  -9  but  there  is  not  the 
leaft  Prefumption  or  Conjecture  of  the  Contrivance 
of  theGofpel.  Though  Mifery  fharpens  the  Mind, 
and  makes  it  more  ingenious  to  find  out  Ways  of  De- 
liverance, yet  here  Reafon  was  utterly  at  a  Lofs.  How 
could  it  ever  enter  into  the  Thoughts  of  the  Ifraelites, 
that  by  erecting  a  Brazen  Serpent  on  a  Pole,  and 
looking  towards  it,  the  Wounds  made  by  the  Fiery 
Serpents  mould  be  healed  ?  And  how  could  guilty 
Man  find  out  a  Way  to  fatisfy  infinite  Juftice  by  the 
Sufferings  of  a  Mediator,  and  to  heal  the  wounded 
Spirit  by  believing  on  him  ?  The  mod  enquiring 
Reafon  could  never  have  thought  of  the  Wonders  of 
the  Incarnation,  that  a  Virgin  mould  conceive,  and 
a  God  be  born ;  nor  of  the  Death  of  the  Prince  of 
Life,  and  the  Refurrection,  and  Afcenfion  of  the 
Lord  of  Glory.  We  may  fee  how  impoffible  it  is  for 
the  natural  Underftanding  to  difcover  the  Myfte- 

ry 


'in  Contriving  Mans  Redemption.  107 

ry  of  Redemption,  when  thofe  that  had  the  higheft 
Reputation  for  Wifdom  were  ignorant  of  the  Crea- 
tion. The  Philofophers  were  divided  in  nothing 
more,  than  in  their  Account  of  the  World's  Original. 
f  Some  imagin'd  it  to  proceed  from  Water,  others 
from  Fire ;  Tome  from  Order,  others  from  Con- 
fufion  •,  fome  to  be  from  Eternity,  others  in  Time. 
If  the  Soul's  Eye  be  fo  weakened  as  not  to  fee 
that  eternal  Power,  which  is  fo  apparent  in  its  Ef- 
fects, much  lefs  could  it  pierce  .  into  the  Will,  and 
free  Determinations  of  God,  of  which  there  is  not 
the  leaft  Intimation  or  Shadow  in  the  Things  that  are 
made.  This  Wifdom  comes  from  above,  and  was 
hidden  from  Ages  and  Generations.  Rom.xvi.  5. 'Tis  cal- 
led the  Myftery  of  Chrijl  -,  Ephef.  iii.  4.  He  is  the  Ob- 
ject, and  Revealer  of  it :  The  Myftery  of  Faith \ 
1  Tim.  iii.  9.  the  Difcovery  of  which  was  by  pure 
Revelation :  The  Myftery  of  his  WilU  Ephef.  i.  9. 
an  inviolable  Secret  'till  he  was  pleafed  to  make 
it  known.  Were  the  Human  Underftanding  as 
clear  as  it  is  corrupt,  yet  it  cannot  by  the  Strength 
of  Difcourfe  arrive  to  the  Knowledge  of  it.  Su- 
pernatural Revelation  was  necefiary  to  difcover 
it  to  the  Angels.  The  Thoughts  of  Men  are  a 
Secret,  into  which  the  Creator  alone  had  Right  to 
enter,  2  Chron.  vi.  30.  it  being  his  Prerogative  to 
fearch  the  Heart ;  the  Angels  conjecture  only,  from 
the  Difpofitions  of  Men,  from  outward  Circumftan- 
ces,  from  the  Images  in  the  Fancy,  and  from  mate- 
rial, Impreffions  on  the  Blood  and  Spirits,  what  are 
the  Thoughts  of  the  Heart :  And  much  lefs  can  they 
difcover  the  Counfel  of  God  himfelf.  The  Apoftle 
tells    us,   Ephef.  iii.  10.  To  Principalities  and  Powers 

in 


t  Facilis  inter  JiorQlogia  <juam  inter  Philofophos  conveniet, 


io8     The  Harmony  of  the  Divine  Attributes 

in  heavenly  Places,  by  the  Church  the  manifold  Wifdom 
of  God  is  made  known.  By  the  firit  coming  of  Chrift, 
and  the  Converfion  of  the  World,  the  Depths  of  the 
Divine  Wifdom  were  opened,  and  there  remains 
much  undifcovered,  which  his  fecond  Coming  fhall 
glorioufly  make  known.  Before  the  firft  they  un- 
derftood  not  the  Foundation,  'till  the  fecond  not  the 
Perfection  of  our  Recovery.  Briefly,  the  Spirit  that 
fearches  the  myfierious  Counfels  of  God,  i  Cor.  ii.  10. 
is  the  alone  Intelligencer  of  Heaven,  that  reveals 
them  to  the  World.  And  the  more  to  incite  us  with 
fincere  and  humble  Thankfulnefs  to  acknowledge 
this  invaluable  Mercy,  it  will  be  ufeful  to  reflect  on 
the  State  of  the  Heathen  World,  who  are  entirely 
ignorant  of  this  Myftery. 

The  Apoftle  defcribes  the  Cafe  of  the  Gentiles  in 
fuch  Terms  as  argue  it  to  be  extreamly  dangerous, 
if  not  defperate.  Ephef.n.  12.  Their  Underftandings, 
were  darknei,  being  alienated  from  the  Life  of  God, 
tl .  ough  the  Ignorance  that  is  in  them.  They  were  with- 
out Chrift,  Aliens  from  the  Common-wealth  of  Ifrael, 
Strangers  from  the  Covenant  of  the  Promife,  without 
Hope.  They  had  no  Senfe  of  their  Mifery,  no  Expec- 
tation, nor  Defire  of  Mercy.  Not  only  the  barbarous 
and  favage,  but  the  polifht  and  civilized  Nations  are 
called  atheoi,  being  without  the  Knowledge  of  the 
true  God,  and  of  a  Saviour.  Philofophy  never  made 
one  Believer.  And  as  the  Want  of  a  Sovereign  Re- 
medy expofes  a  Man  that  hath  a  mortal  Difeafe  to 
certain  Ruin  ;  fo  the  fingle  Ignorance  of  the  Gofpel 
leaves  Men  in  a  State  of  Perdition.  'Tis  true,  where 
the  Faculties  are  not  capable,  or  the  Object  is  not 
revealed,  God  doth  not  impute  the  Want  of  Know- 
ledge as  a  Crime.  But  Salvation  is  obtained  only  by  the 
Covenant  of  Grace,  which  is  found  in  the  Satis- 
faction of  the  Redeemer.  And  'tis  by  the  Knowledge 


in  Contriving  Mans  Redemption.  109 

of  him  that  he  juftifies  many.  Ifa.  liii.  11.  God  would 
have  all  Menfaved  by  coming  to  the  Knowledge  of  the 
Truth,  1  Tim.  ii.  4.  that  is,  the  Doctrine  of  the  Gof- 
pel,  fo  called  in  refpect  of  its  Excellency,  being  the 
moft  profitable  that  ever  was  revealed.  The  Infants 
of  Believers  are  faved  by  fpecial  Privilege,  for  the 
Merits  of  Chrifr,  without  any  Apprehenfion  of  him. 
But  others  who  are  come  to  the  Ufe  of  Reafon,  are 
made  Partakers  of  BlefTednefs  by  the  Knowledge  of 
God  in  Chrift.  This  is  Life  eternal,  to  know  Thee  to 
he  the  only  true  God,  and  Jefus  Ckrift  whom  thou 
haft  fent,  John  xvii.  3.  The  Sun  quickens  fome  Crea- 
tures by  its  vital  Influences,  which  are  buried  in  the 
Caves  of  the  Earth,  and  never  fee  the  Light :  But  the 
Sun  of  Righteoufnefs  illuminates  all  whom  he  faves. 
What  degree  of  Knowledge  is  necefTary  of  the  Digni- 
ty of  his  Perfon,  and  the  Efficacy  of  his  Mediation,  I 
cannot  determine :  But  that  the  Heathens,  who  are  ab- 
folutely  Strangers  to  the  only  Means  of  our  Recovery, 
and  do  not  believe  on  God  reconciled  in  the  Son  of 
his  Love,  mould  partake  of  faving  Mercy  •,  I  do  not 
fee  any  Thing  in  the  Gofpel  (which  is  the  Revelation 
of  God's  Will  concerning,  our  Salvation)  upon  which 
to  build  a  rational  Hope.  Indeed  if  any  Heathen 
were  ferioufly  penitent,  God  is  fo  merciful,  that  He 
would  rather  difpatch  an  Angel  from  Heaven, 
faying,  Deliver  him  from  going  down  into  the  Pit, 
I  have  found  a  Ranfom,  or  by  fome  extraordinary 
Way  inftrucl:  him  in  the  necefTary  Knowledge  of  our 
Saviour,  than  fuffer  him  to  perifh.  But  Repentance 
as  well  as  Forgivenefs  ispurchafed  and  difpenied  alone 
by  our  Saviour,  Alls  v.  31.  And  that  any  received 
this  Benefit,  who  are  entirely  ignorant  of  the  Bene- 
factor, we  cannot  tell.  Now  this  mould  raife  our 
Eiteem  of  the  difcriminating  Favour  of  God  to  us. 

H  What 


JIO     The  Harmony  of  the  Divijie  Attributes 

What  a  Flood  of  Errors  and  Miferies  covered  the 
Earth,  when  the  Grace  of  God  that  brings  Salvation 
frft  appeared?  The  Deluge  was  univerfal,  and  fo  was 
the  Deftruclion.  Thofe  that  were  moil  renowned 
for  Wifdcm,  the  Philofophers  of  Greece,  and  the 
Orators  of  Rome,  were  fwallowed  up,  only  the 
Church  of  (Thrift  is  triumphant  over  the  mercilefs 
Waters.  When  Noah  from  the  Top  of  the  Moun- 
tain faw  the  fad  Remains  of  that  dreadful  Inundati- 
on, what  a  lively  Senfe  of  Joy  pofleft  his  Bread  ?  As 
Mifery  is  heightened,  fo  Happinefs  is  fet  off  by  Com- 
parifon  :  *  Not  that  there  is  any  regular  Content 
to  fee  the  Deftruction  of  others ;  but  the  Senfe  of  our 
own  Prefervation  from  a  common  Ruin,  raifes  our 
Joy  to  its  higheft  Elevation.  The  firft  Work  of  Noah 
after  his  Deliverance  was  to  build  an  Altar,  on  which 
to  offer  the  Sacrifices  of  Thankfgiving  to  his  Preferv- 
er.  J  We  mould  imitate  his  Example. 

How  many  Nations  unknown  to  our  World  re- 
main in  the  Darknefs  and  Shadow  of  Death,  now 
the  Day-fpring  from  on  High  hath  vifited  us  ?  This 
fpecial  Favour  calls  for  fpecial  Thankfulnefs.  Were 
there  any  Qualities  in  us  to  incline  God  to  prefer  us 
before  others,  it  would  leffen  our  Efteem  of  the  Be- 
nefit. But  this  diftinguifhing  Mercy  is  one  of  thofe 
free  Acts  of  God,  for  which  there  is  no  Reafon  in 
the  Objects  on  which  they  are  exercifed.  St.  Aufiin 
calls  it,  Prcfundum  Cruets,  -j-  As  the  lowed  Part 
of  the  Crofs  is  under  Ground  unfeen,  but  the  upper 
Part  is  cxpofed  to  Sight :  So  the  Effects  of  Divine  Pre- 
destination 

*  Eft  mifer  nemo  mfi  comparatus.  %  Non  quia  vexari  quen. 
qua  eft  fincere  voluptas;  Sedquibus  ipfemalis  careas,  quiacernere 
fuave  eft,  Lucret.  f  Quare  ergo  illi  datum  eft,  &  illi  non  datum  ? 
Non  me  piget  dicere,  hoc  eftprofundum  Crucis.  Admiratione  ex- 
clamare  pofTum,  difputatione  demonftrare  non  pclTum,  quam 
magnifies  funt  opera  tua  Domine  !  Aug.  de  Verb,  ApoftnL  Serm.  7. 


in  Contriving  Mans  Redemption".  1 1 1 

detonation,  the  Fruits  of  the  Crofs,  are  vifible,  but 
the  Reafons  are  not  within  our  View.  When  God 
divided  the  World,  and  choie  Ifrael  for  his  Heritage 
to  receive  the  Promife  of  the  Median,  and  left  the 
reft  in  thick  and  difconfolate  Darknefs,  there  was 
no  apparent  Caufe  of  this  Inequality  -,  for  they  all 
fprang  from  the  fame  corrupt  Root,  and  equally  de- 
ferved  a  final  Rejection.  There  was  no  fingular  Good 
in  them,  nor  tranfeendent  Evils  in  others.  The  un-^ 
accountable  Pleafure  of  God  was  the  fole  Motive  of 
the  different  Difpenfation.  Our  Saviour  breakes 
forth  in  an  Extafy  of  Joy,  I  thank  thee,  0  Father* 
Lord  of  Heaven  and  Earthy  that  thou  haft  hid  thefe 
things  from  the  wife  and  prudent ,  and  revealed  them  un- 
to Babes -,  even  fo,  Father  ^  for  fo  it  feemedgocd  in  thy 
Sight.  It  is  the  Prerogative  of  God  to  reveal  the  Se- 
crets of  the  Kingdom  to  whom  he  pleafes.  Mat. 
xiii.  ii.  'Tis  an  Ad  of  pure  Grace,  putting  a  Dif- 
ference between  one  Nation  and  another,  with  the 
fame  Liberty  \  as  in  the  Creation  of  the  fame  indi- 
gefted  Matter  He  formed  the  Earth,  the  Dregs  of 
the  Univerfe,  and  the  Sun  and  Stars  the  Ornaments 
of  the  Heavens,  and  the  Glory  of  the  vifible  World. 
How  can  we  reflect  on  our  fpiritual  Obligations  to 
Divine  Grace  without  a  Rapture  of  Soul  ?  The  Cor- 
ruption of  Nature  was  univerfal,  our  Ignorance  as 
perverfe,  and  our  Manners  as  prophage  as  of  other 
Nations,  and  we  had  been  condemned  to  an  eternal 
Night,  if  the  Light  of  Life  had  not  gracioudy  fhin- 
ed  upon  us.  This  mould  warm  our  Hearts  in  affec- 
tionate Acknowledgments  to  God,  Who  hath  made 
known  to  us  the  Riches  of  the  Glory  of  his  Myjlery,  amongfi 
the  Gentiles  \  Col.  i.  26.  27.  and  with  that  Revela- 
tion the  concomitant  Power  of  the  Spirit,  to  tranflate 
ms  from  the  Kingdom  of  Darknefs  into  the  Kingdom  of  his 
dear  Son.  If  the  Publication  of  the  Law  by  the  Miniftry 

H  2  of 


112       Tite  Harmony  of  the  Divine  Attributes 

of  Angels  to  the  Ifraelites  were  fuch  a  Privilege  that 
'tis  reckoned  their  peculiar  Treafurc  :  He  hath  Jhewed 
his  Statutes  unto  Ijrael  -,  He  hath  not  delt  fo  with  any 
Nation;  Pfal.  cxlvii.  19,  20.  What  is  the  Revelation 
of  the  Gofpel  by  the  Son  of  God  Himfelf?  For  al- 
though the  Law  is  obfeured  and  defaced  fince  the 
Fall,  yet  there  are  fome  ingrafted  Notions  of  it  in 
the  human  Nature,  but  there  is  not  the  leaft  Sufpi- 
cicn  of  the  Gofpel.  The  Law  difcovers  our  Mifery, 
but  the  Gofpel  alone  (hews  the  Way  to  be  delivered 
from  it.  If  an  Advantage  fo  great  and  fo  precious 
doth  not  touch  our  Hearts  ;  and  in  pofTefiing  it  with 
Joy,  if  we  are  not  fenfible  of  the  Engagement  the  Fa- 
ther of  Mercies  hath  laid  upon  us,  we  fhall  be  the 
ungratefulleft  Wretches  in  the  World. 

2.  This  incomprehenfible  Myftery  is  worthy  of 
our  moil  ferious  Thoughts  and  Study,  that  we  may 
arrive  to  a  fuller  Knowledge  of  it.  And  to  incite 
ns,  it  will  be  fit  to  confider  thofe  Excellencies  which 
will  render  it  moft  defirable.  Knowledge  is  a  Qua- 
lity fo  eminent,  that  it  truly  ennobles  one  Spirit  a- 
bove  another.  As  Reafon  is  the  fingular  Ornament 
of  the  human  Nature,  whereby  it  excels  the  Brutes ; 
foin  Proportion,  Knowledge,  which  is  the  Perfecti- 
on of  the  Underftanding,  raifes  thofe  who  are  poffef- 
fors  of  it  above  others  that  want  it.  The  Tetlimo- 
ny  of  Solomon  confirms  this,  Ecclef.  ii.  13.  Then  I 
faw  that  Wijdom  excels  Folly  as  far  as  Light  excelleth 
Darknefs.  And  according  to  the  Nature  and  Quality 
of  Knowledge,  fuch  is  the  Advantage  it  brings  to 
us.  Now  the  Doctrine  of  the  Gofpel  excels  the 
moil  noble  Sciences,  as  well  contemplative  as 
practick  :  It  excels  the  contemplative  in  the  Subli- 
mity of  the  Object,  and  in  the  Certainty  of  its  Prin- 
ciple. 

1.  In 


in  Co?itriving  Mans  Redemption.  i  j <? 

i.  In  the  Sublimity  and  Greatnefs  of  the  Object  : 
and  it  is  no  lefs  than  the  higheft  Defign  of  the  eter- 
nal Wifdom,  the  moil  glorious  Work  of  the  great 
God.  In  the  Creation  his  Footfteps  appear,  in  our 
Redemption  his  Image  :  In  the  Law  his  Juftice  and 
Holinefs,  but  in  the  Gofpel  all  his  Perfections  mine 
forth  in  their  brighteft  Luftre.  The  bare  Theory  of 
this  inriches  the  Mind,  and  the  Contemplation  of  it 
affects  the  Soul,  that  is  converfant  about  it,  with 
the  higheft  Admiration,  and  moitfincere  and  lading 
Delight. 

i.  It  affects  the  Soul  with  the  higheft  Admiration. 
The  ftrongeft  Spirits  cannot  comprehend  its  juft 
Greatnefs :  The  Underftanding  finks  under  the 
Weight  of  Glory.  J  The  Apoftle  who  had  ken 
the  Light  of  Heaven,  and  had  fuch  Knowledge  as  ne- 
ver any  Man  before;  yet  upon  confidering  one  Part 
of  the  Divine  Wifdom,  breakes  forth  in  Aftoniih- 
ment,  Oh  the  Depth  of  the  Riches  of  the  Wifdom  and 
Knowledge  of  God !  How  unjearchable  are  his  Decrees^ 
and  his  Ways  pajl  finding  out !  It  is  fit  when  v/e  have 
fpent  the  Strength  of  our  Minds  in  the  Confideration 
of  this  excelling  Object,  and  are  at  the  End  of  our 
Subtilty,  to  fupply  the  Defects  of  our  Understandings 
with  Admiration.  As  the  Pfalmift  expreffes  him- 
felf,  Lord,  how  wonderful  are  thy  thoughts  to  us-ward  ! 
The  Angels  adore  this  glorious  Myftery  with  an 
humble  Reverence,  i.  Pet.  i.  12.  The  Admiration 
that  is  caufed  by  it,  is  a  principal  Delight  of  the 
Mind  :  It  is  true,  the  Wonder  that  proceeds  from 
Ignorance,  when  the  Caufe  of  fome  vifible  Effect  is 
H  3  not 

X  Neque  enim  quicquam  habet  in  fe,  hujus  materia?  trac- 
tatio  pulchrius,  cum  cuncta  habeat  futura  ufui,  quam  qucM  ho- 
mines magnincanria.  lua.  detinet,  nee  mercede  Ted  miraculo  coli- 
tur.     Scnec. 


H4      The  Harmony  of  the  Divine  Attributes 

not  known,  is  the  Imperfection  and  Torment  of  the 
Spirit-,  but  that  which  arifeth  from  the  Knowledge 
of  thofe Things  whichare  moil  above  ourConception 
andourHope,isthehigheftAdvancementofourMinds, 
and  brings  the  greateft  Satisfaction  to  the  Soul.  Now 
the  Contrivance  of  our  Redemption,  was  infinitely 
above  the  Flight  of  Reafon,  and  our  Expectation. 
When  the  Lord  turned  the  Captivity  of  Sion,  they  were  as 
in  a  Dream :  Pfal.  cxxvi.  t  .  The  Way  of  accomplishing 
it  was  fo  incredible,  that  it  feemed  rather  the  Picture 
of  Fancy,  than  a  real  Deliverance.  And  there  is  far 
greater  Reafon  that  the  Refcuing  of  us  from  the 
Powers  of  Hell,  and  the  Reftoringus  to  Liberty  and 
Glory  by  Chrilt,  fhould  raife  our  Wonder.  The  Gof- 
pel  is  called  a  marvellous  Lights  i  Pet.  ii.  9.  upon  the 
Account  of  the  Objects  it  difcovers.  But  fuch  a 
perverfe  Judgment  is  in  Men,  that  they  neglect  thofe 
Things  which  deferve  the  higheft  Admiration,  and 
fpend  their  Wonder  on  meaner  Things.  Art  is 
more  admired  than  Nature ;  a  counterfeit  Eye  of 
Cryftal,  which  hath  neither  Sight  nor  Motion,  than 
the  living  Eye,  the  Sun  of  the  little  World,  that  di- 
rects the  whole  Man.  And  the  Effects  of  Nature  are 
more  admired  thin  the  fublime  and  fupernatural 
Works  of  Grace  :  Yet  thefe  infinitely  exceed  the 
other.  The  World  is  the  Work  of  God's  Hand,  but 
the  Gofpel  is  his  Plot,  and  the  chiefeft  of  all  his 
Ways.  What  a  Combination  of  Wonders  is  there 
in  the  great  My  fiery  of  Godlinefs  !  That  he  who  fills 
Heaven  and  Earth,  fhould  be  confined  to  the  Vir- 
gin's Womb  •,  that  Life  mould  die,  and  being  dead 
revive !  that  Mercy  fhould  triumph  without  any  I 
JDifparagement  to  Juflice,  !  Thefe  are  Miracles  that 
tranfcend  all  that  is  done  in  Nature.  And  this  ap- 
pears by  the  Judgment  of  God  himfelf,  who  beft 
knows  the  Excellency  of  his  own  Works.  For  where- 
as 


in  Contriving  Mans  Redemption.  1 1  £ 

as  upon  the  Finifhing  the  firft.  Creation,  he  ordained 
the  Seventh  Day,  that  reafonable  Creatures  might 
more  folemnly  afcribe  to  him  the  Glory  of  his  At- 
tributes, which  are  vifible  in  the  Things  that  are 
made  ;  he  hath  upon  theCompleating  of  our  Redemp- 
tion, by  the  Raifing  of  Chrift  from  the  Dead,  made 
the  Firft  Day  facred  for  his  Service  and  Praife,  there 
being  the  cleared  Illuftration  of  his  Perfections  in 
that  blefTed  Work.  God  is  more  plcafed  in  the 
Contemplation  of  the  new  World,  than  of  the  Old.. 
The  latter  by  its  extraordinary  Magnificence  hath 
leffened  the  Dignity  of  the  former,  as  the  greater 
Light  obfcures  the'  lefs.  Therefore  the  Sabbath 
is  chano-ed  into  the  Lord's-Dav.  And  what  a  iufh 
Reproach  is  it  to  Man  that  he  ihould  bt  inobfervant 
and  unaffected  with  this  glorious  Mercy,  wherein 
he  may  always  find  new  Caufe  of  Admiration  ?  O 
Lord,  how  great  are  thy  Works  /  and  thy  noughts 
how  deep  I  A  bruitifn  Man  knoweth  not,  neither  doth 
a  Fool  underftand  this-,  Pfal.  xcii.  5.  6.  The  ad- 
miring of  any  other  Thing  in  Companion  of  this 
Myftery,  is  the  Effect  of  Inconfideration,  or  Infi- 
delity. 

2.  It  produces  the  mofl  fincere  and  lading  Plea- 
fure.  As  the  Tafte  is  to  Meat,  to  allure  us  to  feed 
for  the  Support  of  our  Bodies  •,  that  is  Delight  to 
Knowledge,  to  excite  the  Mind  to  feek  after  it. 
But  its  vaft  Capacity  can  never  be  fatisfied  with  the 
Knowledge  of  inferior  Things.  The  Pieafure  is 
more  in  the  Acquifition,  than  in  the  Poffeflion  of  it : 
For  the  Mind  is  diverted  in  the  Search,  but  having 
attained  to  that  Knowledge  which  cannot  fill  the 
rational  Appetite,  'tis  difgulted  with  the  Fruits  of 
its  Travel,  and  feeks  lorne  other  Object  to  relieve 
its  Languor.  From  hence  it  is,  that  Variety  is  the 
Spring  of  Delight,  and  Pieafure  is  the  Product  of 

Novelty. 


1 1 6     The  Harmony  of  the  Divine  Attributes 

Novelty.  We  find  the  Pleafure  of  the  firft  Tafte, 
in  learning  fomething  new,  is  always  molt  fenfi- 
ble.  The  moil  elegant  Compofitions,  and  excellent 
Difcourfes,  which  ravifhed  at  the  firft  reading,  yet 
repeated  often,  are  naufeous  and  irkfome.  The 
Exercife  of  the  Mind  on  an  Object  fully  known,  is 
unprofitable,  and  therefore  tedious :  Whereas  by 
turning  the  Thoughts  on  fomething  elfe,  it  may 
acquire  new  Knowledge.  But  the  Apoftle  tells,  that 
the  Myftery  of  our  Redemption  contains  all  the 
Trea fares  of  Wijdom  and  Knowledge ',  Col.  ii.  To  fig- 
nify  their  Excellence,  and  Abundance  :  The  unfearch- 
able  Riches  of  Grace  are  laid  up  in  it.  There  is  infi- 
nite Variety  and  perpetual  Matter  for  the  Enquiry 
of  the  moft  excellent  Underftanding  :  No  created 
Reafon  is  able  to  reach  its  Height,  or  found  its 
Depths  :  By  the  continual  Study,  and  Increafe  in  the 
Knowledge  of  it,  the  Mind  enjoy§  a  perfevering 
Pleafure,  that  far  exceeds  the  mort  Vehemence  of 
fenfual  Delights. 

3.  It  excels  other  Sciences  in  the  Certainty  of 
its  Principle,  which  is  divine  Revelation.  Hu- 
man Sciences  are  built  upon  uncertain  Maxims, 
which  being  admitted  with  Precipitation,  and  not 
confirmed  by  furHcient  Experiments,  the  Mind  is 
fatisfied  with  Appearances,  inflead  of  real  Certain-* 
ty.  And  from  hence  it  is,  that  upon  fevere  Enquiry 
into  Matters  of  Fact,  thofe  Doctrines  which  were 
received  in  one  Age  are  difcovered  to  be  falfe  in 
another.  Modern  Philofophy  difcards  the  Anci- 
ent ♦,  but  the  Doctrine  of  Salvation  is  the  Word  of 
Truth,  that  came  from  Heaven,  and  bears  the 
Characters  and  Marks  of  its  divine  Defcent :  It  is 
confirmed  by  the  Demonftration  of  the  Spirit^  and  of 
Power ',  1  Cor.  ii.  4.  It  is  always  the  fame,  un- 
changeable as  God  the  Author,  and  Chrift  the  Ob- 
ject 


In  Contriving  Man s  Redemption.  \\j 

jeftof  it,  who  is  the  fame  Tefterday,  To-day,  and  for 
ever  ;  Heb.  xiii.  And  the  Knowledge  which  the  fin- 
cere  and  enlightened  Mind  hath  of  it,  is  not  uncer- 
tain Opinion,  but  a  clear,  folid  and  firm  Appre- 
henfion.  'Tis  a  Contemplation  of  the  Glory  of  God 
with  open  Face-,  2  Cor.  iii.  18.  This  appears  by  the 
Effects  it  produces  in  thofe  that  have  received  the 
true  Tincture  of  it  in  their  Souls,  they  defpife  all 
Things  which  carnal  Men  admire,  in  Comparifon  of 
this  ineftimable  Treafure. 

2.  The  Doctrine  of  the  Gofpel  exceeds  all  prac- 
tick  Sciences  in  the  Excellency  of  its  End,  and  the 
Efficacy  of  the  Means  to  obtain  it. 

The  End  of  it  is,  the  fupreme  Happinefs  of  Man  : 
The  reftoring  of  him  to  the  Innocence  and  Excel- 
lency of  his  firft  State.  And  the  Means  are  appointed 
by  infinite  Wifdom  ;  fo  that  the  mod  iniuperable 
Obftacles  are  removed  :  And  thefe  are  the  Juftice  of 
God  that  condemns  the  Guilty,  and  that  ftrong  and 
obftinate  Averfion  which  is  in  corrupted  Man  from 
true  Felicity.  Here  is  a  Mediator  revealed,  who  is 
able  to  fave  to  the  uttermoft  \  Heb.  vii.  25.  Who  hath 
quenched  the  Wrath  of  God  by  the  Blood  of  his 
divine  Sacrifice  :  Who  hath  expiated  Sin  by  the  Va- 
lue of  his  Death,  and  purifies  the  Soul  by  the  Vir- 
tue of  his  Life,  that  it  may  confent  to  its  own 
Salvation.  No  lefs  than  a  Divine  Power  could  per- 
form this  Work.  From  hence  the  Superlative  Ex- 
cellency  of  Evangelical  Knowledge  doth  raife  :  All 
other  Knowledge  is  unprofitable  without  it,  and  that 
alone  can  make  us  perfectly  bleffed  •,  This  is  Life 
eternal,  to  know  thee,  and  Jefus  Chrijl  whom  thou  hafi 
fent;  Joh.  xvii.  3.  I  will  briefly  confider  how  ineffectual 
all  other  Knowledge  is,  whether  Natural,  Political,  or 
Moral,  to  recover  us  from  our  Mifery. 

The 


1 1 8     The  Harmony  of  the  Divine  Attributes 

The  moft  exact  Infight  into  natural  Things 
kaves  the  Mind  blind  and  poor,  ignorant  of  Hap- 
pinefs,  and  the  Way  to  it.  Solomon,  who  had  an 
extraordinary  Meafure  of  natural  Knowledge,  and 
was  able  tofetajuft  Price  upon  it,  tells  us,  that 
the  Increafe  of  Knowledge  was  attended  with  proportiona- 
ble Degrees  of  Sorrow,  Ecclef.  i.  For  the  more  a  Man 
knows,  the  more  he  difcerns  the  Infufficiency  of 
that  Knowledge  to  fupply  his  Defects,  and  fatisfy  his 
Defires.  He  was  therefore  weary  of  his  Wifdom, 
as  well  as  of  his  Folly.  The  Devils  know  more 
than  the  profoundeft  Philofophers ;  yet  their  Know- 
ledge doth  not  alleviate  their  Torments.  'Tis  not 
only  inefficient  to  prevent  Mifery,  but  will  more 
expofe  to  it  by  enlarging  the  Faculties,  and  making 
them  more  capable  of  Torment.  'Tis  the  Obfer- 
vation  of  St.  Ambrose,  That  when  God  difcovered 
the  Creation  of  the  World  to  Mofes,  He  did  not 
inform  him  of  the  Greatnefs  of  the  Heavens,  the 
Number  of  the  Stars,  their  Afpects  and  Influences  -9 
whether  they  derive  their  Light  from  the  Sun,  or 
have  it  inherent  in  their  own  Bodies  •,  from  whence 
Eclipfes  are  caufed  ♦,  how  the  Rainbow  is  painted ; 
how  the  Winds  fly  in  the  Air,  or  the  Caufes  of  the 
ebbing  and  flowing  of  the  Sea-,  but  lb  much  as  might 
be  a  Foundation  of  Faith  and  Obedience,  and  left 
the  reft,  Quaji  marcefcentis  fapi entire  vanitates,  as 
the  Vanities  of  perifhing  Wifdom,  {Ambrof.  P.  6. 
Hexham.  C.  2.)  The  mod  knowing  Philofopher,  tho* 
cncompaft  with  thefe  Sparks,  yet  if  ignorant  of  the 
Redeemer,  Jhalllie  down  in  Sorrow  for  ever. 

And  as  natural,  fo  political  Knowledge,  in  order 
to  the  governing  of  Kingdoms  and  States,  hath  no 
Power  to  confer  Happinefs  upon  Man.  It  concerns 
not  his  main  Interefl,  'tis  terminated  within  the  Com- 
pafs  of  this  fhort  Life,  and  provides  not  for  Death, 

and 


in  Contriving  Mans  Redemption.  Uq 

and  Eternity.  The  Wifdom  of  the  World  is  Folly 
in  a  Difguife,  a  fpecious  Ignorance,  which  alt  ho'  ic 
may  fecure  the  temporal  State,  yet  it  leaves  us 
naked  and  expofed  to  fpiritual  Enemies  who  war 
againft  the  Soul.  And  all  the  moral  Knowledge 
which  is  treafured  up  in  the  Books  of  the  Hea- 
thens, is  infufficient  to  reftore  Man  to  his  original 
Integrity  and  Felicity.  Reafon  fees  that  Man  is  ig- 
norant, and  guilty,  mortal,  and  miferable  •,  that  he 
is  tranfported  with  vain  Pafiions,  and  tormented 
with  Accufations  of  Confcience,  but  it  could  not 
redrefs  thefe  Evils.  Corrupt  Nature  is  like  an  im- 
perfect Building  that  lies  in  Rubbifh,  the  Imper- 
fection is  vifible,  but  not  the  Way  how  to  finifh  it : 
For  through  the  Ignorance  of  the  firlt  Defign,  every 
one  follows  his  own  Fancy  •,  whereas  when  the  Ar- 
chitect comes  to  finifh  his  own  Project,  it  appears 
regular  and  beautiful.  Thus  the  various  Directions 
of  Philofophers  to  recover  fallen  Man  out  of  his 
Ruins,  and  to  raife  him  to  his  firft  State,  were  vain. 
Some  Glimmerings  they  had,  that  the  Happinefs 
of  the  reafonable  Nature  confuted  in  its  Union  with 
God  ;  but  in  order  to  this,  they  propounded  fuch 
Means  as  were  not  only  ineffectual,  but  oppofite. 
Such  is  the  Pride  and  Folly  of  carnal  Wifdom,  that 
to  bring  God  and  Man  together,  it  advances  Man, 
and  deprefTes  God.  The  Stoicks  afcribed  to  their 
Wife  Man  £  thofe  Prerogatives  whereby  he 
equalled  their  fupreme  God.  They  made  him  the 
Architect  of  his  Virtue  and  Felicity,  and  to  vie 
with  Jupiter  himfelf,  to  be  one  of  his  Peers. 
Others  reduced  the  Gods  to  live  like  Men,  and  Men 
like  Beafcs,  by  placing  Happinefs  in  fenfual  Plea- 
lures. 


X  Sapiens    cum    Diis  ex   pari   vivit.      Deorum   Socius,  non 
Supplex,  Controverfiam  facit  Diis  de  Felicitate.     Settee. 


i  20      The  Harmony  of  the  Divine  Attributes 

fures.     Thus,    inftead    of   curing,    they  fomented 
the    hereditary    and  principal    Difeafes    of   Man- 
kind,   Pride,    and  Concupifcence,    which    at    jfirft 
caufed  the  Separation  of  Man  from  God,  and  infi- 
nitely  increafe   the   Diflance  between  them.      For 
what  Sins   are  more   contrary  to   the  Majeity   and 
Purity  of  God  than  Pride,  which  robs   him   of  his 
Honour  ;  and  carnal  Lull,  which  turns  a  Man  into 
a  Beaft  ?    Befides,    all   their  Inventions  to  expiate 
Sin,  to  appeafe  the   Deity,  and  make  him  favoura- 
ble,   to  calm  the    Confcience,  were   frivolous   and 
unprofitable.     And  their  molt  generous  Principles, 
and  accurate   Precepts,    were  fhort  of  that  Purity 
and   Perfection   wherewith    moral  Duties   are  per- 
formed to  God  and  Men.     Briefly,  they  wafted  their 
Candle  in  vain,  in  fearching  for   the  Way  to  true 
Happinefs.  But  God  who  created   Man  for  the  En- 
joyment of  himfelf,  hath  happily  accomplifhed  his 
eternal  Decree,  by  the  Work  of  our  Redemption, 
wherein  his  own  Glory  is  moft  vifible.     And   the 
Gofpel   which  reveals  this   to  us,   humbles  whom 
itjuftifies,  and  comforts  thofe  that  were  condemn- 
ed :  It  abafes  more    than  the  Law,    but    without 
Defpair;    and  advances  more  than   Nature  could, 
but   without   Prefumption.      The  Mediator    takes 
away  the  Guilt  of  our  old  Sins,  and  our  Inclination 
to  new  Sins  :  We  are  not  only  reflored,  but  exalted, 
made  Heirs  of  God,  joint  Heirs  with  Chrift  ;  Rom.  viii. 
17.  For  thefe  Reafons   the  Apoftle  fets  fo  high  a 
Value   upon  the  heavenly  Doctrine,  that  reveals  a 
Saviour  to  the  undone  World  :     He  dejired  to   know 
nothing  but  J  ejus  Chrift !,  and  him  crucified,  1  Cor.  ii.  2. 
He     defpifeth    all    Pharifaical     and     Philofophical 
Learning  in  Comparifon  of  the  Excellency  of  the  Know- 
ledge of  Chrift  Jefus-,  Phil.  iii.  8.  Other  Knowledge 
fwells  the  Mind,  and  increafes  the  Efteem  of  our- 

felves, 


1 


in  Contriving  Mans  Redemption.  121 

felves,  this  gives  us  a  fincer  View  of  our  State.  It 
difcovers  our  Mifery  in  its  Caufes,  and  the  Al- 
mighty Mercy  that  faves  us.  Other  Knowledge  in- 
lightens  the  Underftanding,  without  changing  the 
Heart,  but  this  infpires  us  with  the  Love  of  God, 
with  the  Hatred  of  Sin,  and  makes  us  truly  better. 
In  feeking  after  other  Knowledge,  the  Mind  is  per- 
plexed by  endlefs  Enquiries  :  Here  it  is  at  Reft,  as  the 
wavering  Needle  is  fixt  when  turned  to  its  beloved 
Star.  Ignorance  of  other  Things  may  be  without 
any  real  Damage  to  us  •,  for  we  may  be  directed  by 
the  Skilful  how  to  preferve  Life  and  Eftate.  But 
this  Knowledge  is  abfolutely  neceflary  to  juftify, 
fanctify,  and  fave  us.  All  other  Knowledge  is  ufe- 
lefs  at  the  Hour  of  Death,  Ifa.  liii.  Then  the  richer! 
Stock  of  Learning  is  loft,  the  Veflel  being  fplit 
wherein  the  Treafure  was  laid  ;  but  this  Pearl  of 
ineftimable  Price  is  both  the  Ornament  of  our  Prof- 
perity,  and  the  Support  of  our  Adverfity.  A  little 
Ray  of  this  is  infinitely  more  defirable,  than  the 
Light  of  all  human  Sciences  in  their  Luftre  and 
Perfection. 

And  what  an  amazingFolly  is  it,  that  Men,  who 
are  pofTeft  with  an  earneft  Paffion  of  knowing, 
fhould  wafte  their  Time  and  Strength  in  fearching 
after  Things,  the  Knowledge  of  which  can't  remove 
the  Evils  that  opprefs  them,  and  be  carelefs  of  the 
faving  Knowledge  of  the  Gofpel  ?  Were  there  no 
other  Reafon  to  diminifn  the  Efteem  of  earthly  Know- 
ledge, but  the  Difficulty  of  its  Acquifition,  that  Error 
often  furprifes  thofe  who  are  fearching  after  Truth, 
this  might  check  our  intemperate  Purfuit  of  it. 
Sin  hath  not  only  fhortned  our  Underftandings,  but 
our  Lives,  that  we  cannot  arrive  to  the  perfect 
Difcovery  of  inferior  Objects.  But  fuppofe  that 
one  by  his  vaft  Mind  fhould  comprehend   all  created 

Things, 


122     The  Harmony  of  the  Divine  Attributes 

Things,  from  the  Centre  of  the  Earth  to  the  Cir* 
cumference  of  the  Heavens,  and  were  not  favingly 
enlightened  in  the  Myftery  of  our  Redemption,  with 
all  his  Knowledge  he  would  be  a  Prey  to  Satan,  and 
increafe  the  Triumphs  of  Hell.  The  Hiftorian  up- 
braids the  Roman  Luxury,  that  with  fo  much  Colt 
and  Hazzard  they  mould  fend  to  foreign  Parts  for 
Trees  that  were  beautiful  but  barren,  and  pro- 
duced a  Shadow  only  without  Fruit  J.  With  greater 
Reafon  we  may  wonder  that  Men  mould,  with  the 
Expence  of  their  precious  Hours,  purchafe  barren 
Curiofities,  which  are  unprofitable  to  their  lad  End. 
How  can  a  condemned  Criminal,  who  is  in  Sufpence 
between  Life  and  Death,  attend  to  ftudy  the  Se- 
crets of  Nature  and  Art,  when  all  his  Thoughts 
are  taken  up  how  to  prevent  the  Execution  of 
the  Sentence  ?  And  'tis  no  lefs  than  a  Prodigy  of 
Madnefs,  that  Men  who  have  but  a  fhort  and  un- 
certain Space  allowed  them  to  efcape  the  Wrath  to 
come,  mould  rack  their  Brains  in  ftudying  Things 
impertinent  to  Salvation,  and  neglect  the  Know- 
ledge of  a  Redeemer.  Eipecially  when  there  is  fo 
clear  a  Revelation  of  him  :  The  Righieoufnefs  of  Faith 
doth  not  command  us  to  afcend  to  the  Heavens ,  or  de- 
fcend  into  the  Beep  to  make  a  Difcovery  of  it  -,  but  the 
Word  is  nigh  us  that  dif covers  the  certain  Way  to  a  happy 
Immortality,  Rom.  x.  6",  7.  Seneca,  a  Philofopher, 
and  a  Courtier,  valued  his  being  in  the  World  only 
upon  this  Account,  that  he  might  contemplate  the 
Starry  Heaven.  [Senec.  Pref.  1.  Nat.  qu<eft.]  He 
only  faw  the  vifible  Beauty  of  the  Firmament,  but 
was  ignorant  of  the  Glory  within  it,  and  of  the 
^Way  that  leads  to  it  •,  yet  to  our  Shame   he  fpeaks, 

that 

X  Qius  non  miretur  umbras  tantum  gratia  alieno  ex  petitam 
orbe?    Plin. 


in  Contriving  Mans  Redemption.        123 

that  the  Sight  of  it  made  him  defpife  the  Earth, 
and  without  the  Contemplation  of  the  Celeftial 
Bodies,  he  efteemed  his  Continuance  in  the  World 
not  the  Life  of  a  Man,  but  the  Toil  of  a  Beaft  *. 
But  what  Tranfports  had  he  been  in,  if  he  had  been 
acquainted  with  the  Contrivance  of  our  Redempti- 
on, the  admirable  Order  of  its  Parts,  and  the  Beau- 
ty that  refults  from  the  Compofition  of  the  Whole  ? 
But  we  that  with  open  Face  may  in  the  Glafs  of  the 
Gofpel  behold  the  Glory  of  the  Lord^  turn  away  our 
Eyes  from  it  to  Vanity ;  2  Cor.  iii.  18.  Here  the 
Complaint  is  more  juft,  Ad fapientiam  quis  accedit  ? 
quis  dignam  judicat  nifi  quam  in  tranfitu  noverit  ?  We 
content  ourfelves  with  flight  and  tranfient  Glances, 
but  do  not  ferioufly  and  fixedly  confider  this  blefTed 
Defign  of  God,  upon  which  the  Beginning  of  our 
Happinefs  in  this,  and  the  Perfection  of  it  in  the 
next  Life  is  built.  Let  us  provoke  ourfelves  by  the 
Example  of  the  Angels,  who  are  not  concerned  in. 
this  Redemption  as  Man  is  •,  for  they  continued  in 
their  Fidelity  to  their  Creator,  and  were  always 
happy  in  his  Favour  •,  and  where  there  is  no  Alie- 
nation between  Parties,  Reconcilement  is  unnecef- 
fary ;  yet  they  are  Students  with  us  in  the  fame 
Book,  and  unite  all  their  Powers  in  the  Contempla- 
tion of  this  Myftery  :  They  are  reprefented  {looping 
to  pry  into  theie  Secrets,  (1  Pet.  i.  12.)  to  fignifiy 
their  Delight  in  what  they  know,  and  their   Defire 

to 

*  Quid  erat  cur  in  numero  viventium  me  pofitum  efle  gau- 
derem  I  an  ut  cibos  &  potum  percolarem  ?  ut  hoc  Corpus  cafu- 
rum,  acfluidum,  periturumque  nifi  fubinde  impleatur,  farcirem  ? 
&  viverem  aegri  minifter  ?  ut  morti  timerem  cui  omnes  nafci- 
mur  ?  Detrahe  hoc  iniftimabile  bonum,  non  eft  vita  tanti  ut 
iudem,  ut  siiuem.  O  quam  contempta  res  eft  homo  nifi  fupra 
huinanafe  erexerit ! 


J  24     The  Harmony  of  the  Divine  Attributes 

to  advance  in  the  Knowledge  of  them.  With  what 
Intention  then  fhould  we  ftudy  the  Gofpel,  who  are 
the  Subject  and  End  of  it ! 

CHAP.  VII. 

The  Jimp  le  Speculation  of  the  Gofpel  not  fufficient  with" 
t  out  a  real  Belief,.*^  Cordial  Acceptance.  The  Rea* 
fons  why  the  Jews  and  Gentiles  con/piredin  the  Con" 
tempt  of  it.  How  juft  it  is  to  refign  up  the  Under- 
Handing  to  Revelation.  God  knows  hisownNzture 
end  Will,  and  cannot  deceive  us.  We  muft  believe 
the  Things  that  are  clearly  revealed^  though  we  do  not 
underftand  the  Manner  of  their  Exiftence :  Although 
they  are  attended  with  feeming  Contradictions.  No 
Article  of  Faith  is  really  repugnant  to  Reafon.  We 
wuft  diftinguifh  between  Things  incomprehenfible  and 
inconceivable.  Between  corrupt  and  right  Reafon. 
How  Reafon  is  fubfervient  to  Faith.  Humility  and 
Holinefs  qualify  for  the  Belief  of  the  Gofpel  Myfte- 
ries.  A  naked  Belief  of  fupernatural  Truths  is 
unprofitable  for  Salvation.  An  effectual  AfTent  that 
prevails  upon  the  Will,  and  renders  the  whole  Man 
obfequious,  is  dm  to  the  Quality  of  the  Gofpel  Re- 
velation. 

TH  E  fimple  Speculation  of  this  glorious  Myfte- 
ry  will  be  of  no  Profit  without  a  real  Belief  of 
it,  and  a  cordial  Acceptance  of  Salvation,  upon  the 
Terms  which  the  divine  Wifdom  prefcribes.  The 
Gofpel  requires  the  Obedience  of  the  Underftand- 
ing,  and  of  the  Will ;  unlefs  it  obtains  a  full  Pof- 
feflion  of  the  Soul,  there  is  no  faving  Efficacy  deri- 
ved from  it.  And  fuch  is  the  Sublimity  and  Purity 
of  the  Object,  that  till  Reafon  is  fanctified  and  fub- 

dued, 


in  Contriving  Mans  Redemption.  125 

dued,  it  cannot  fincerely  entertain  it.  I  will  there- 
fore diftinctly  confider  the  Oppofition  which  carnal 
Reafon  hath  made  againft  it  -,  and  fhew  how  juft  it  is 
that  the  human  Underftanding  fhould  with  Reverence 
yield  up  itfelf  to  the  Word  of  God,  that  reveals 
this  great  Myflery  to  us. 

The  Apoftle  tells  us,  1  Cor.  i.  That  Jews  and  Gen- 
tiles confpired  in  the  Contempt  of  the  Gofpel.  Rea- 
fon cannot  hear  without  great  Alton ifhment,  for  the 
appearing  Contradiction    between  the  Terms,    that 
God  fhould  be  made  Man,  and  the  Eternal  die;    the 
Jews  efteemed  it  an  intolarable  Blafphemy,  and  with- 
out any  Procefs  of  the  Law  were  ready  to  itone  the 
Lord  Jefus,  That  being  a  Man,  he  fhould  make  bmfelf 
equal  with  God,  John  x.  33.  And  they  upbraided  him 
in  his  Sufferings  that  he  could  not  fave  himfelf.  If  he 
be  the  King  of  Ifrael,  let  him  come  down  from  the  Crofsy 
and  we  will  believe  on  him,  Mat.  xxvii.  42.  The  Gen- 
tiles defpifed  the  Gofpel  as  an  abfurd  ill-contrived  Fa- 
ble •,  1  Cor.  i.  23.  For  what  in  Appearance  is  more  un- 
becoming God,  and  injurious  to  his  Perfections,  than 
to  take  the  frail  Garment  of  Flefh,  to  be  torn  and 
trampled  on  %  ?  Their   natural  Knowledge  of  the 
Deity  inclined  them  to  think  the  Incarnation  impoiTi- 
ble.     There  is  no  Refemblance  of  it  in  the  whole 
Compafs    of  Nature.     For   natural  LTnion   fuppol'es 
the  Parts  incomplete,  and   capable  of  Perfection  by 
their  joining  together:  But   that  a  Being  infinitely 
perfect  mould  alfume  by  perfonal  Union  a  Nature  in- 
ferior to  itfelf,  the  Heathens  looked  on  it  as  a  Fable 
forged  according  to  the  Model  of  the  Fictions  concern- 
ing Banae  and  Antiope.  (Orig.  cont.  Celf.)    And  the 
Doctrine   of  our  Saviour's  Death  on  the  Crofs  th^v 
I  rejected 

%  Negant  Deo  dignnm,  ut  homo  fieri  vellet,  ic-que  infirmi- 
tate  carnis  oneraret,  ut  pafiionibus,  ut  doloribus,  ut  moiti  (e 
ipfe  i'ubjiceret.  Uff, 


126      The  Harmony  of  the  Divine  Attributes 

rejected  as  an  Impiety  contumelious  to  God.  They 
judged  it  inconfiftent  with  the  Majefty  and  Happinefs 
of  the  Deity,  to  afcribe  to  him  that  which  is  the 
Punifhment  of  the  moft  guilty  and  miferable.  In 
the  Account  of  carnal  Reafon,  they  thought  more 
worthily  of  God  by  denying  that  of  Him,  which  is 
only  due  to  the  worftof  Men.  Celfus,  (Orig.  contra 
Celf.  Lib.  i.)  who  with  as  much  Subtiky  as  Malice, 
urges  all  that  with  any  Appearance  could  be  object- 
ed againft  our  Saviour,  principally  infills  on  his  Po- 
verty and  Sufferings,  the  Meannefs  and  Mifery  of 
his  Condition  in  the  World.  It  was  fit,  faith  he, 
That  the  Son  of  God  Jhould  appear  as  the  Sun,  which 
renders  it f elf  confpicuous  by  its  own  Light :  But  the 
Gofpel  having  declared  the  Word  to  be  the  Son  of 
God,  relates  that  he  was  a  Man  of  Sorrows,  that 
had  no  Power  to  defend  himfelf,  and  was  deferted 
by  his  Father  and  Followers,  fcourged  with  Rods, 
and  fhamefully  executed  *.  He  could  not  recon- 
cile fo  many  Things  that  feemed  utterly  incompati- 
ble, as  Sovereignty  and  Servitude,  Innocence  and  Pu- 
nifhment, the  lowed  of  human  Miferies,  Death,  with 
the  higher!  of  divine  Honours,  Adoration.  Briefly, 
nothing  was  more  contrary  to  Flefli  and  Blood,  than 
to  believe  that  Perfon  to  be  the  Redeemer  of  the 
World,  who  did  not  refcue  himfelf  from  his  Ene- 
mies ;  and  to  expect  Immortality  from  him  that  was 
overcome  by  Death.  Now  the  Caufes  of  this  Infl- 
delity  are, 

i.  The  Darknefs  of  the  Mind,  which  is  fo  cor- 
rupted by  original  Pravity,  that  it  cannot  behold 
heavenly  Myfteries  in  their  proper  Light,  fo  as  to 
acquiefce  in  the  Truth  of  them.     "The  natural  Man 


re- 


*  Kelfos   oneidizei    to  Sdtere  epi    to  pathei,  os    me  Bonthen 
$upo  To j  patros,  e  me  denethene  eauto  Bcesthesai. 


tn  Contriving  Mans  Redemption',  127 

receives  not  the  things  of  the  Spirit  of  God  -,  for  they  are 
FoolifJonefs  to  him  •,  and  he  cannot  know  them,  Zv 
they  are  Jpiritually  difcemed,  1  Cor.  ii.  14.  The  Apo- 
ille  takes  Notice  of  the  Difaffection  of  the  Heart,  and 
the  Incapacity  of  the  Mind,  not  prepared  and  illuf- 
trated  by  Grace,  to  embrace  and  difcem  fpiritual 
Things  in  their  Variety  and  Beauty.  There  is  a  great. 
Difproportion  between  the  natural  Understanding, 
though  elevated  and  enlarged  by  fecular  Learning, 
and  lupernatural  Truth.  For  though  the  rational 
Soul  is  a  Spirit,  as  'tis  diftinguifhed  from  corporeal 
Beings  -,  yet  till  it  is  purged  from  Error,  and  vi- 
cious Affections,  it  can  never  difcover  the  Divinity 
of  Things  fpiritual,  fo  as  to  embrace  them  with 
Certainty  and  Delight.  As  there  muft  be  a  Spirit 
of  Revelation  to  unvail  the  Object,  fo  of  Wifdom 
to  enlighten  the  Eye,  that  it  may  be  prepared  for 
the  Reception  of  it.  As  Heaven  is  only  feen  by  its 
own  Light,  fo  Chrift  is  by  his  own  Spirit.  Divine 
Objects,  and  Faith  that  difcerns  them,  are  of  the 
fame  Original,  and  of  the  fame  Quality.  The  na- 
tural Underftanding,  as  the  Effects  declare,  is  like 
the  Funeral  Lamps  which  by  the  Ancients  were  put 
into  Sepulchres,  to  guard,  the  Ames  of  their  dead 
Friends,  which  mine  fo  long  as  they  are  kept  clofe, 
a  thick  moid  Vapour  feeding  them,  and  repairing 
what  was  confumed  ;  but  in  opening  the  Sepulchres, 
and  expofing  them  to  the  free  Air,  they  prefently 
faint  and  expire.  Thus  natural  Reafon  whilft  con- 
verfant  in  Things  below,  and  watching  with  the  Dead; 
that  is,  in  the  Phrafe  of  the  Ancients,  ftudying  the 
Books  of  Men  who  have  left  the  World,  it  difcover* 
Something, although  'tis  rather  a  Twilight  than  clear ; 
but  when  'tis  brought  from  the  narrow  Sphere  of 
Things  fenfible,  to  contemplate  the  Immenfity  of 
Things  fpiritual  and  fupernatural,  its  Light  declines, 
and  is  turned  into  Darknefs,  2.  The 


128     The  Harmony  of  the  Divine  Attributes 

2.  The  Pride  of  the  human  Underftanding  which 
difdains  to  ftoop  to  thofe  great  and  heavenly  My- 
fteriesj.  It  is  obfervable,  that  thofe  who  moft 
excelled  in  natural  Wifdom,  were  the  greateft  defpi- 
fers  of  Evangelical  Truths  f.  The  proud  Wits  of 
the  World  chofe  rather  to  be  Mailers  of  their  own, 
than  Scholars  to  another.  They  made  Reafon  their 
fupreme  Rule,  and  Philofophy  their  higheft  Prin- 
ciple, and  would  not  believe  what  they  could  not 
comprehend  *.  They  reprefented  Chriftians  under 
Jcornful  Titles,  as  Captives  of  a  blind  Belief,  and 
derided  their  Faith  as  the  Effect  of  Folly  •,  and  re- 
jected Revelation,  the  only  Means  to  convey  the 
Knowledge  of  divine  Myfteries  to  them,  They  pre- 
fumed  by  the  Light  and  Strength  of  their  own  Rea- 
fon and  Virtue  to  acquire  Felicity,  and  flighted  the 
Doctrine  that  came  from  Heaven,  to  difcover  a  clear 
Way  thither,  and  Divine  Grace  that  was  neceffary  to 
lead  and  afiift  them.  Therefore  the  Apoftle,  by 
way  of  upbraiding,  enquires,  i^Cor.  i.  19.  20.  Where 
is  the  wife  Man  ?  Where  is  the  Scribe  ?  Where  is  the 
Dijputer  of  this  World?  God  hath  made  the  Wifdom  of 
the  World  Foolifinefs.  As  thofe  who  are  really  poor, 
and  would  appear  rich  in  the  Pomp  of  their  Habits 
and  Attendants,  are  made  poorer  by  that  Expence  5 
fo  the  Philofophers  who  were  deftitute  of  true  Wif- 
dom, and  would  appear  wife  in  making  Reafon  the 
Judge  of  Divine  Revelation,  and  the  laft  Relolution 
of  all  Things,  by  that  falfe  Affectation  of  Wifdom, 
became  more  foolifh  :  By  all  their  Difputes  againfl: 
the  appearing  Abfurdities  of  the  Chriftian  Religion, 
theywere  brought  into  a  more  learned  Darkncfs. 
__^^_ 3-  The 

%  Porphyrius  Julianus  Maximus  Hieroclcs.  Solirationi  cedo. 
-f  Ego  toioutos  opoios  oudeni  alio  e  to  logo  Peis  thefthai. 
Plato.  *  Psuschekosepintopantois  to  logismois  tespsuehes  didous 
Kai  mc  nomizon  anathen  tinos  deiesthai  Bondeias. 


in  Contriving  Mans  Redemption.  129 

3.  The  Prejudice  which  arofe  from  fenfual  Lulls 
hindered  the  Belief  of  the  Gofpel.  As  the  carnal 
Understanding  rebels  againft  the  Sublimity  of  its 
Doctrine,  fo#the  carnal  Appetite  againft  the  Purity 
of  its  Precepts.  And  according  to  the  Difpofitions 
of  Men  from  whence  they  act,  fuch  Light  they  de- 
fire  to  direct  them  in  acting.  The  Gofpel  is  a  My- 
fiery  of  Godlinefs^  and  thofe  who  are  under  the  Love 
of  Sin,  cherifh  an  affected  Ignorance,  left  the  Light 
fhould  inflame  Confcience,  by  reprefenting  to  them 
the  deadly  Guilt  that  cleaves  to  Sin,  and  thereby 
make  it  uneafy.  This  Account  our  Saviour  gives  of 
the  Infidelity  of  the  World,  John  iii.  19.  That  Men 
love  Darknefs  rather  than  Lights  because  their  Deeds 
ere  evil.  And  that  this  was  the  real  Caufe  what- 
ever was  pretended,  is  clear,  in  that  the  Gentiles  who 
oppofed  Chrift,  adored  thofe  impure  Deities,  whofe 
infamous  Luftswere  acknowledged  by  them.  And 
with  what  Colour  then  could  they  reject  our  Redeem- 
er becaufe  crucified  ?  As  if  Vice  were  not  more  in- 
compatible with  the  Deity,  than  Sufferings. 

Now  though  Reafon,  enflaved  by  Prejudice,  and 
corrupted  by  Paffion,  defpifes  the  Gofpel  •,  yet  when 
it  isenlightned  by  Faith,  it  difcovers  fuch  a  wife  Oe- 
conomy  in  it,  that  were  it  not  true,  it  would  tran- 
fcend  the  moft  noble  created  Mind  to  invent  it :  'Tis 
fo  much  above  our  moft  excellent  Thoughts,  that 
no  human  Underftanding  would  ever  attempt  to 
feign  it,  with  Confidence  of  perfuading  the  World 
into  a  Belief  of  it.  How  is  it  poilible  that  it  mould 
be  contrived  by  natural  Reafon,  ftnee  no  Man  can 
believe  it  fincerely,  when  'tis  revealed,  without  a  fu- 
pcrnatural  Faith  ?  To  confirm  our  Belief  of  thefe 
great  and  faving  Myfteries,  I  will  (hew  how  juft  it 
is,  that  the  Underftanding  mould  refign  iti'clf  to 
Divine  Revelation,  which   bath  made  them  known. 

In 


l^o      The  Harmony  of  the  Divine  Attributes 

In  order  to  this,  we  mull  confider, 

i.  There  are  iome  Doctrines  in  the  Gofpel,  the 
Underftanding  could  not  difcover  ^  but  when  they 
are  revealed,  it  hath  a  clear  Apprehenfton  of  them 
upon  a  rational  Account,  and  fees  the  Characters  of 
1  ruth  vifibly  ftampt  on  their  Forehead  :  As  the  Do- 
ctrine of  Satisfaction  to  Divine  Juftice,  that  Pardon 
might  be  difpenfed  to  repenting  Sinners.  For  our 
natural  Conception  of  God  includes  his  infinite  Pu- 
rity and  Juftice ;  and  when  the  Defign  of  the  Go- 
fpel is  made  known,  whereby  he  hath  provided  abun- 
dantly for  the  Honour  of  thofe  Attributes,  fo  that 
He  doth  the  greateit  Good  without  encouraging  the 
leaft  Evil,  Reafon  acquiefces  and  acknowledges, 
This  I  fought,  but  could  not  find.  Now  altho'  the 
primary  Obligation  to  belive  fuch  Doctrines  arifeth 
from  Revelation,  yet  being  ratified  by  Reafon,  they 
are  embraced  with  more  Clearnefs  by  tha  Mind. 

2.  There   are  fome   Doctrines,  which  as  Reafon 
by  its  Light  could  not  difcover ;  fo  when  they   are 
made  known,  it  cannot   comprehend;  but  they  are 
by  a  clear   and  neceffary  Connexion  joined  with  the 
other  that  Reafon   approves  :  As  the  Myftery  of  the 
Trinity,    and  the  Incarnation   of  the  Son  of  God, 
which  are  the  Foundations  of  the  whole  Work   of 
our  Redemption.     The   Nature  of  God   is   repug- 
nant to  Plurality,  there  can  be  but  one  EfTence  ;  and 
the  Nature  of  Satisfaction  requires  a  Difiin^Sn  of 
Perfons :  For  he  that  fuffers  as  guilty,  muft  b£  diftin- 
guifhed  from  the  Perfon  of  the  Judge  that  exacts  Sa- 
tisfaction ;  and  no  mere  Creature  is  able  by  his  obe- 
dient Sufferings    to    repair   the    Honour  of    God : 
So  that  a  Divine  Perfon  afTuming  the  Nature  of  Man, 
was  alone  capable  to  make  that  Satisfaction,  which 
the  Gofpel  propounds,  and  Reafon  confents  to.  Now 
according  to  the  Distinction  of  Capacities  in  the  Tri- 
nity, 


in  Contriving  Mans  Redemption.  131 

nity,  the  Father  required  an  honourable  Reparation 
for  the  Breach  of  the  Divine  Law,  and  the  Son  bore 
the  Punifhment  in  the  Sufferings  of  the  human  Na- 
ture •,  that  is  peculiarly  his  own.  Bcfides,  'tis  clear 
that  the  Doctrine  of  the  Trinity,  that  is,  of  Three 
glorious  Relations  in  the  Godhead,  and  of  the  In- 
carnation, are  moft  firmly  connected  with  all  the 
Parts  of  the  Chriltian  Religion*  left  in  the  Writings 
of  the  Apoftles,  which  as  they  were  confirmed  by 
Miracles,  the  Divine  Signatures  of  their  Certainty, 
fo  they  contain  fuch  authentick  Marks  of  their  Divi- 
nity, that  right  Reafon  cannot  reject  them. 

3.  Whereas  there  are  three  Principles  by  which 
we  apprehend  Things,  Senfe,  Reafon  and  Faith;  thefe 
Lights  have  their  different  Objects  that  muff  not  be 
confounded.  Senfe  is  confined  to  Things  material  *, 
Reafon  confiders Things  abftracted from  Matter ;  Faith 
regards  the  Myfteries  revealed  from  Heaven  :  And 
thefe  mud  not  tranfgrefs  their  Order.  Senfe  is  an 
incompetent  Judge  of  Things  about  which  Reafon  is 
only  converfant.  It  can  only  make  a  Report  of 
thofe  Objects,  which  by  their  natural  Characters 
are  expofed  to  it.  And  Reafon  can  only  difcourfe 
of  Things  within  its  Sphere  :  Supernatural  Things 
which  derive  from  Revelation,  and  are  purely  the 
Objects  of  Faith,  are  not  within  its  Territories  and 
Jurifdiction.  Thofe  fuperlative  Myfteries  exceed  all 
our  intellectual  Abilities. 

'Tis  true,  the  Underftanding  is  a  rational  Faculty, 
and  every  act  of  it  is  really  or  in  Appearance  ground- 
ed on  Reafon.  But  there  is  a  wide  Difference  be- 
tween the  proving  a  Doctrine  by  Reafon,  and  the 
giving  a  Reafon  why  we  believe  the  Truth  of  it.  For 
Inftance,  we  cannot  prove  the  Trinity  by  natural 
Reafon  •,  and  the  Subtilty  of  the  Schoolmen,  who  af- 
fect to  give  fome  Reafon  of  all  Things,  is  here  more 

pre- 


132     I'he  Harmony  of  the  Divine  Attributes 

prejudicial  than  advantageous  to  the  Truth  :  For  he 
that  pretends  to  maintain  a  Point  by  Reafon,  and  is 
unfuccefsful,  doth  weaken  the  Credit  which  the  Au- 
thority of  Revelation  gives.  And  'tis  confidera- 
ble,  that  the  Scripture  in  delivering  fupernatural 
Truths,  produces  God's  Authority  as  their  only 
Proof,  without  ufing  any  ether  Way  of  arguing : 
But  although  we  cannot  demonftrate  thefe  Myfteries 
by  Reaibn,  yet  we  may  give  a  rational  Account  why 
We  believe  them. 

Is  it  not  the  higher!  Reafon  to  believe  the  Difco- 
very  that  God  hath  made  of  Himfelf,  and  his  De- 
crees ?  For  he  perfectly  knows  his  own  Nature  and 
Will  -,  and  'tis  impoflible  he  fhould  deceive  us : 
This  natural  Principle  is  the  Foundation  of  Faith. 
When  God  fpeaks,  it  becomes  Man  to  hear  with  Si- 
lence and  Submiflion.  His  naked  Word  is  as  certain 
as  a  Demonftration. 

And  is  it  not  moil  reafonable  to  believe,  that  the 
Deity  cannot  be  fully  undeftood  by  us  ?  The  Sun 
may  more  eafily  be  included  in  a  Spark  of  Fire,  than 
the  infinite  Perfedtions  of  God  be  comprehended  by 
a  finite  Mind.  The  Angels  who  dwell  fo  near  the 
Fountain  of  Light,  cover  their  Faces  in  a  holy  Con- 
fufion,  not  being  able  to  comprehend  Him.  How 
much  lefs  can  Man  in  this  earthly  State,  diftant  from 
God,  and  oppreft  with  a  Burthen  of  Flefh  ?  Now 
from  hence  it  follows  ; 

1.  That  Ignorance  of  the  Manner  how  Divine 
Myfteries  exift,  is  no  fufficient  Plea  for  Infidelity, 
when  the  Scripture  reveals  that  they  are.  For  Rea- 
fon that  is  limited  and  reftrained  cannot  frame  a 
Conception  that  is  commenfurate  to  the  EfTence  and 
Power  of  God.  This  will  appear  more  clearly  by 
confictering  the  Myfterious  Excellencies,  of  the  Di- 
vine Nature,  the  Certainty  of  which  we  believe,  but 

the 


'in  Contriving  Mans  Redemption,  13 3 

the  Manner  we  cannot  underftand :  As  that  his 
Eflence  and  Attributes  are  the  fame,  without  the 
leaft  Shadow  of  Compofition  \  yet  his  Wifdom  and 
Power  are  to  our  Apprehenfions  diftinct,  and  his 
Mercy  and  Juftice  in  fome  Manner  oppofitej. 
That  his  EfTence  is  intire  in  all  Places,  yet  not  ter- 
minated in  any.  That  He  is  above  the  Heavens, 
and  beneath  the  Earth,  yet  hath  no  Relation  of 
high  or  low,  diftant  or  near.  That  Ke  penetrates  all 
Jubilances,  but  is  mixed  with  none.  That  he  un- 
derflands,  yet  receives  no  Ideas  within  Himfelf : 
That  he  wills,  yet  hath  no  Motion  that  carries 
Him  out  of  Himfelf.  That  in  him  Time  hath  no 
Succefiion  •,  that  which  is  pad  is  not  gone,  and 
that  which  is  future,  is  not  to  come.  That  He 
loves  without  Paflion,  is  angry  without  Difturbance, 
repents  without  Change.  Thefe  Perfections  are 
above  the  Capacity  of  Reafon  fully  to  underftand  ; 
yet  effential  to  the  Deity.  Here  we  muft  exalt 
Faith,  and  abafe  Reafon.  Thus  in  the  Myftery  of 
the  Incarnation,  (1  TV;».  hi.  16.)  that  two  fuch  di- 
ftant Natures  mould  compofe  one  Perfon,  without 
the  Confufion  of  Properties,  Reafon  cannot  reach 
unto-,  but  it  is  clearly  revealed  in  the  Word: 
{John  i.  14.)  Here  therefore  we  muft  obey,  not 
enquire. 

The  Obedience  of  Faith  is,  to  embrace  an  ob- 
fcure  Truth  with  a  firm  AfTent,  upon  the  Account 
of  a  Divine  Teftimony.  If  Reafon  will  not  aiTent  to 
Revelation,  till  it  underftands  the  Manner  how 
Divine  Things  are,  it  doth  not  obey  it  at  all.  The 
Underftanding  then  fincerely  fubmits,  when  it  is  in- 
clined 


X  Infinitus,  immenfus  &  foli  fibi  tantus,  quantus  eft  notus, 
nobis  vero  ad  intelleclum  peftus  aoguituin  eft,  &  ideo  fie  eiun 
digne  eltimamus,  cum  inscftimabilem  dicimus.  Mm.  Fel. 


134     The  Harmony  of  the  hivine  Attributes 

clined  by  thofe  Motives,  which  demonftrate  that 
fuch  a  Belief  is  due  to  the  Authority  of  the  Re- 
vealer,  and  to  the  Quality  of  the  Object.  To  be- 
lieve only  in  Proportion  to  our  narrow  Concepti- 
ons, is  to  difparage  the  Divine  Truth,  and  de- 
bafe  the  Divine  Power.  We  can't  know  what  God 
can  do ;  He  is  Omnipotent,  tho'  we  are  not  Om- 
nifcient :  'Tis  juft  we  fhould  humble  our  Ignorance 
to  his  Wifdom,  And  that  every  lofty  Imagination ',  and 
high  Thing,  that  exalts  itfelf  againfi  the  Knowledge  of 
God,  jhould  be  cafi  down,  and  every  Thought  captivated 
into  the  Obedience  of  Chrijl  •,  2  Cor.  x.  5.  'Tis  our 
Wifdom  to  receive  the  great  Myfteries  of  the  Gofpel 
in  their  Simplicity :  For  in  attempting  to  give  an 
exact  and  curious  Explication  of  them,  the  Under- 
Handing,  as  in  an  Hedge  of  Thorns,  the  more  it 
ftrives,  the  more  'tis  wounded  and  entangled. 
God's  Ways  are  far  above  ours,  and  his  Thoughts  above 
ours  as  Heaven  is  above  the  Earth.  To  reject  what  we 
can't  comprehend,  is  not  only  to  fin  againft  Faith, 
but  againft  Reafon,  which  acknowledges  itfelf 
finite,  and  unable  to  fear ch  cut  the  Almighty  to  Perfec- 
tion -,  Job  xi.  7. 

2.  We  are  obliged  to  believe  thofe  Myfteries  that 
are  plainly  delivered  in  Scripture,  notwithftanding 
thofe  feeming  Contradictions  wherewith  they  may 
be  charged.  In  the  Objects  of  Senfe,  the  Contra- 
rity  of  Appearances  doth  not  leffen  the  Certainty 
of  Things.  The  Stars  to  our  Sight  feem  but  glitter- 
ing Sparks,  yet  they  are  immenfe  Bodies.  And  it  is 
one  Thing  to  be  allured  of  a  Truth,  another  to 
anfwer  to  all  the  Difficulties  that  encounter  it : 
A  mean  Underftanding  is  capable  of  the  firft ;  the 
fecond  is  fo  difficult,  that  in  clear  Things  the  pro- 
foundeft  Philofophers  may  not  be  able  to  untie  all 
the  intricate  and  knotty  Objections  which  may  be 

urged 


in  Contriving  Mans  Redemption.  13 * 

urged  againft  them.  'Tis  fufficient  the  Belief  of 
fupernatural  Myfteries  is  built  on  the  Veracity  and 
Power  of  God  •,  this  makes  them  prudently  credi- 
ble :  This  refolves  all  Doubts,  and  produces  fuch 
a  Stability  of  Spirit,  as  nothing  can  make.  A  fin- 
cere  Believer  is  allured,  That  all  Oppofition  againft 
revealed  Truths  is  fallacious,  though  he  cannot  dis- 
cover the  Fallacy.  Now  the  tranfcendent  Myfteries 
of  the  Chriftian  Religion,  the  Trinity  of  Perlbns  in 
the  Divine  Nature,  the  Incarnation  of  the  Son  of 
God,  are  clearly  fet  down  in  the  Scripture.  And 
although  fubtile  and  obftinate  Opponents  have  ufed 
many  guilty  Arts  to  difpirit  and  enervate  thofe  Texts 
by  an  inferior  Senle,  and  have  rackt  them  with  Vio- 
lence to  make  them  fpeak  according  to  their  Pre- 
judices, yet  all  is  vain,  the  Evidence  of  Truth  is 
victorious.  A  Heathen  who  confiders  not  the  Gof- 
pel  as  a  Divine  Revelation,  but  merely  as  a  Doctrine 
delivered  in  Writings,  and  judges  of  its  Senfe  by 
natural  Light,  will  acknowledge  that  thofe  Things 
are  delivered  in  it.  And  notwithftanding  thofe  who 
ufurp  a  Sovereign  Authority  to  themfelves,  to  judge 
of  Divine  Myfteries  according  to  their  own  Appre- 
henfions,  deny  them  as*  mere  Contradictions,  yet 
they  can  never  conclude  them  impoflible  :  For  no 
certain  Argument  can  be  alledged  againft  the  Being 
#  of  a  Thing  without  a  clear  Knowledge  of  its  Na- 
ture :  Now  although  we  may  underftand  the  Nature 
of  Man,  we  do  not  the  Nature  of  God,  the  Oecono- 
my  of  the  Perfons,  and  his  Power  to  unite  himfelf  to  a 
Nature  below  Him. 

It  is  true,  no  Article  of  Faith  is  really  repugnant 
to  Reafon  ;  for  God  is  the  Author  of  natural,  as 
well  as  of  fupernatural  Light,  and  he  cannot  con- 
tradict Himfelf:  They  are  Emanations  from  Him, 
and   though   different,  yet   not  deftructive  of  each 

other. 


136      The  Harmony  of  the  Divine  Attributes 

other.  But  we  muft  diftinguifh  between  thofd 
Things  that  are  above  Reafon  and  incomprehenfible, 
and  Things  that  are  againft  Reafon  and  utterly  in- 
conceivable :  Some  Things  are  above  Reafon  in  re- 
gard of  their  tranfcendent  Excellency,  or  Diftance 
from  us  ;  the  Divine  EfTence,  the  Eternal  Decrees, 
the  Hypoftatical  Union,  are  fuch  high  and  glorious 
Objects,  that  it  is  an  impoflible  Enterprife  to  com- 
prehend them  :  The  intellectual  Eye  is  dazled  with 
their  overpowering  Light.  We  can  have  but  an  im- 
perfect Knowledge  of  them  :  And  there  is  no  jure 
Caufe  of  Wonder  that  fupernatural  Revelation  fhould 
fpeak  incomprehenfible  Things  of  God.  For  He  is 
a  fingular  and  admirable  Being,  infinitely  above  the 
ordinary  Courfe  of  Nature.  The  Maxims  of  Phi- 
lofophy  are  not  to  be  extended  to  Him.  We  muft 
adore  what  we  cannot  fully  understand.  But  thofe 
Things  are  againft  Reafon,  and  utterly  inconceiva- 
ble, that  involve  a  Contradiction,  and  have  a  na- 
tural Repugnancy  to  our  Underftandings,  which 
cannot  conceive  any  Thing  that  is  formally  impofli- 
ble :  And  there  is  no  fuch  Doctrine  in  the  Chriftian 
Religion. 

2.  We  muft  diftinguifh  between  Reafon  corrupt- 
ed, and  right  Reafon,  Since  the  Fall,  the  Clearnefs 
of  the  human  Understanding  is  loft,  and  the  Light 
that  remains  is  eclipfed  by  the  Interpofition  of  * 
fenfual  Luft.  The  carnal  Mind  cannot  out  of  Ig- 
norance, and  will  not  from  Pride  and  other  malig- 
nant Habits,  receive  Things  fpiritual.  And  from 
hence  arifes  many  Sufpicions  and  Doubts,  (concern- 
ing fupernatural  Verities)  the  Shadows  of  dark- 
ned  Reafon,  and  of  dying  Faith.  If  any  Divine 
Myftery  feems  incredible,  it  is  from  the  Corrup- 
tion of  our  Reafon,  not  from  Reafon  itfelf ;  from 
its  Darknefs,    not  its  Light.     And  as  Reafon   is 

obliged 


im  Contrivi?ig  Mans  Redemption.  \xj 

obliged  to  correct  the  Errors  of  Senfe,  when  it  is 
deceived  either  by  fome  vicious  Quality  in  the  Or- 
gan, or  by  the  Diftance  of  the  Object,  or  by  the 
Falfenefs  of  the  Medium,  that  corrupts  the  Image 
in  conveying  of  it.  So  it  is  the  Office  of  Faith  to 
reform  the  Judgment  of  Reafon,  when  either  from 
its  own  Weakness,  or  the  Height  of  Things  fpiritual, 
it  is  miftaken  about  them.  For  this  End  fupematu- 
ral  Revelation  was  given,  not  to  extinguifh  Reafon, 
but  to  redrefs  it,  and  enrich  it  with  the  Difcovery 
of  heavenly  Things.  Faith  is  called  Wifdom  and 
Knowledge  :  It  doth  not  quench  the  Vigour  of  the 
Faculty  wherein  it  is  feated,  but  elevates  it,  and 
gives  it  a  fpiritual  Perception  of  thofe  Things  that 
are  mod  diftant  from  its  Commerce.  It  doth  not 
lead  us  through  a  Mift  to  the  Inheritance  of  the  Saints 
in  Light.     Faith  is  a  rational  Light :  For, 

i.  It  arifes  from  the  Confideration  of  thofe  Ar- 
guments which  convince  the  Mind,  that  the  Scrip- 
ture is  a  Divine  Revelation.  I  konw,  faith  the  A- 
poftle  whom  I  have  believed;  2  Tim.  i.  12.  And 
we  are  commanded  always  to  be  ready  to  give  an  Ac- 
count of  theHGpe  that  is  in  us  -,  1  Pet.  iii.  15.  Thofe 
that  owe  their  Chriftianity  merely  to  the  Felicity  of 
their  Birth,  without  a  Sight  of  that  tranfcendent 
Excellency  in  our  Religion,  which  evidences  that 
it  came  from  Heaven,  are  not  true  Believers.  He 
that  abfolves  an  innocent  Perfon  for  Favour,  with- 
out confidering  fufficient  Proofs  offered,  though  his 
Sentence  be  juft,  is  an  unjuft  Judge.  And  the  Eye 
that  is  clouded  with  a  Suffufion,  fo  that  all  Things 
appear  yellow  to  it,  when  it  judges  Things  to  be 
yellow  that  are  lb,  yet  it  is  erronious ;  becaufe  its 
Judgment  proceeds  not  from  the  Quality  of  the  Ob- 
ject, but  from  the  Jaundice  that  difcolours  the  Or- 
gans :  So  thofe  who  believe  the  Doctrine  of  the 

Gofpel 


138     The. Harmony  of  the  Divine  Attributes 

Gofpel  upon  the  Account  of  its  Civil  Eftabliih- 
ment  in  their  Country,  are  not  right  Believers,  be- 
caufe  they  affent  to  the  Word  of  Truth  upon  a 
falfe  Principle.  5Tis  not  Judgment  but  Chance, 
that  inclines  them  to  embrace  it.  The  Turks  upon 
the  fame  Reafon  are  zealous  Votaries  of  Mahomet^  as 
they  are  Difciples  of  Chrift. 

2.  Faith  makes  ufe  of  Reafon  to  confider  what 
Doctrines  are  revealed  in  the  Scripture,  and  to  de- 
duce thofe  Confequences  which  have  a  clear  Con- 
nexion with  fupernatural  Principles.  Thus  Rea- 
fon is  an  excellent  Inftrutnent  to  diftinguifh  thofe 
Things  which  are  of  a  Divine  Original,  from  what 
is  fpurious  and  counterfeit.  For  fometimes  that  is 
pretended  to  be  a  Myftery  of  Religion,  which  is 
only  the  Fruit  of  Fancy,  and  that  is  defended  by 
the  facred  Refpect  of  Faith,  that  Reafon  ought  not 
to  violate,  which  is  but  a  groundlels  Imagination  ; 
fo  that  we  remain  in  an  Error,  by  the  fole  Appre- 
henfions  of  falling  into  one,  as  thofe  that  die  for 
fear  of  Death.  The  Bereans  are  commended  for 
their  fearching  the  Scriptures ^  whether  the  Doftrines  they 
1  d  were  confentaneous  to  them;  AtlsxvW.'  11.  But 
it  is  a  neceffary  Duty  that  Reafon,  how  ftifffoever, 
fhould  fully  comply  with  God,  where  it  appears 
reafonable  that  He  hath  fpoken.  £ 

Briefly ',  The  richeft  Ornament  of  the  Creature 
is  Humility,  and  the  mod  excellent  Effect  of  it  is 
the  Senfe  of  the  Weaknefs  of  our  Underftanding. 
This  is  the  Temper  of  Soul  that  prepares  it  for 
Faith  :  Partly  as  it  puts  us  on  a  ferious  Confiderati- 
on  of  thofe  Things  which  are  revealed  to  us  in  the 
Word.  Infidelity  proceeds  from  the  Want  of  Con- 
fideration,  and  nothing  hinders  that  fo  much  as 
Pride :  Partly,  as  it  flops  all  curious  Enquiries  in- 
to   thofe   Things    which    are    unfearchable :  And 

princi- 


in  Contriving  Mans  Redemption,  139 

principally  as  it  entitles  to  the  Promiie,  God  will 
inftrucl  and  give  Grace  to  the  Humble.  The  Know- 
ledge of  Heaven,  as  well  as  the  Kingdom  of  Hea- 
ven, is  the  Inheritance  of  the  poor  in  Spirit.  A 
greater  Progrefs  is  made  in  the  Knowledge  and  Be- 
lief of  thefe  Myfteries  by  humble  Prayer,  than  by 
the  moft  anxious  Study.  As  at  Court,  an  Hour  of 
Favour  is  worth  a  Year's  Attendance.  Man  cannot 
acquire  fo  much  as  God  can  give. 

And  as  Humility,  fo  Holinefs  prepares  the  Soul 
for  the  receiving  of  fupernatural  Truths.  The 
Underftanding  is  clarified  by  the  Purification  of 
the  Heart.  'Tis  not  the  Difficulty  and  Obfcurity 
of  Things  revealed,  that  is  the  real  Caufe  of  Infide- 
lity, fince  Men  believe  other  Things  upon  far  lefs 
Evidence  \  but  it  is  the  Prejudice  of  the  lower  Fa- 
culties that  hinders  them.  When  all  Affedtions  to 
Sin  are  mortified,  the  Soul  is  in  the  bed  Difpofition 
to  receive  Divine  Revelation.  He  that  doth  the 
Will  of  God,  floall  know  whether  the  Doclrine  of  the 
Go/pel  came  from  Heaven  ♦,  John  vii.  17. 

The  Spirit  of  God  is  the  alone  Inftructer  of  the 
Spirit  of  Man  in  thefe  Myfteries,  fo  as  to  produce 
a  faving  Belief  of  them.  .That  Knowledge  is  more 
clear  and  fatisfying,  that  we  have  by  his  Teaching, 
than  by  our  own  Learning.  The  rational  Mind 
may  difcern  the  literal  Senfe  of  the  Proportions 
in  the  Gofpel,  and  may  yield  a  naked  AfTent  to  the 
Truth  of  them  •,  but  without  fupernatural  Irradi- 
ation by  the  Spirit  of  Life,  there  can  be  no  transform- 
ing and  faving  Knowledge  and  Belief  of  them.  And 
as  the  vaft  Expanfion  of  Air  that  is  about  us,  doth 
not  prefervc  Life,  but  that  Part  which  we  breathe 
in  ;  fo  it  is  not  the  Compafs  of  our  Knowledge  and 
Belief  (though  it  were  equal  to  the  whole  revealed 
Will  of  God)  that  is  vital  to  the  Soul,  but   that 

which 


14°     The  Harmony  of  the  Divine  Attributes 

which  is  practifed  by  us.  The  Apoftle  faith,  i  Cor, 
xiii.  2.  Though  he  had  the  Under/landing  of  all  My- 
fieries,  and  all  Knowledge,  and  all  Faith  -,  yet  if  it  were 
not  joined  with  Love,  the  Principle  of  Obedience, 
it  were  unprofitable.  There  is  the  fame  Difference 
between  the  Speculative  Knowledge  of  thefe  My- 
fteries,  and  that  which  is  affectionate  and  opera- 
tive, as  between  the  wearing  of  Pearls  for  Orna- 
ment, and  the  taking  of  them  as  a  Cordial  to  re- 
vive the  fainting  Spirits. 

In  fhort,  fuch  a  Belief  is  required,  as  prevails 
upon  the  Will,  and  draws  the  Affections,  and  ren- 
ders the  whole  Man  obfequious  to  the  Gofpel. 
For  fuch  a  Faith  is  alone  antwerable  to  the  Quality 
of  the  Revelation.  The  Gofpel  is  not  a  mere 
Narrative,  but  a  Promife.  Chrift  is  not  repre- 
fented  only  as  an  innocent  Perfon  dying,  but  as 
the  Son  of  God  dying  to  deliver  Men  from  Sin, 
and  the  Effects  of  it.  The  fallen  Angels  may  un- 
derftand  and  believe  it  without  any  Affections, 
being  unconcerned  in  it  :  To  them  it  is  a  naked 
Hiftory,  but  to  Men  it  is  a  Promife,  and  cannot  be 
rightly  conceived  without  the  moft  ardent  Affecti- 
ons. This  is  a  faithful  Saying,  and  worthy  of  all  Ac- 
ceptation, That  Jefus  Chrift  came  into  the  World  to 
fave  Sinners:  i  Tim.  i.  15.  'Tis  effentially  good, 
as  true ;  its  Sweetnefs  and  Profit  are  equal  to  its 
Certainty :  So  that  it  commends  itfelf  to  all  our 
Faculties. 

There  are  fevere  and  fad  Truths,  which  are 
attended  with  fearful  Expectation,  and  the  Mind 
is  averfe  from  receiving  them :  As  the  Law  which, 
like  Lightning,  terrifies  the  Soul  with  its  amazing 
Brightnefs :  And  there  are  pleafant  Illufions  which 
have  no  folid  Foundation :  And  as  Truth  doth 
not  delight  the  Mind,  unlefs  united  to  Goodnefs, 

fuch 


in  Contriving  Man's  Redemption]         \^\ 

fuch    as  is  fuitable  to  its  Palate  \  fo  Goodnefs    doth 
not  affect  the  Will  unleis  it  be  real.     Now  the  Doc- 
trine   of  the  Gofpel  is  as   certain  as  the    Law,  and 
infinitely  more  comfortable    than  all    the  Inventions 
of  Men.  'Tis  in  the   Knowledge   of  it   alone  that 
the  fenfible  and   considering  Soul  enjoys  perfect  Sa- 
tisfaction, and   the  moft  compofed  Reft.     'Tis  evi- 
dent that  the   Underftanding  doth  not   behold  thefe 
Truths  in  their  proper  Light,  when  the   Will  doth 
not     embrace    them.      For   the     rational    Appetite 
follows  the  lad  Judgment  of  the  Mind.     When  the 
Apoftle   had  a  powerful  Conviction  of   the  Excellency 
of  the  Knowledge  of  Chrift^  Phil.  iii.  this  made  him  {o 
earned  to  gain  an  Intereft  in  Him.  For  this  Reafon, 
thofe  who    are  only  Chriftians    in  Title,  Having  a 
Form  of  Godlinefs,  and  denying  the  Power  of  it,  are  in 
Scripture-Language    ftiled    Infidels :    It   being   im- 
poffible   that   thofe   who   truly  and   heartily  believe 
this    great    Myftery  of    Godlinefs,    fhculd  remain 
ungodly.     'Tis    a  ftrong  and    effectual  Affent,  that 
defcends  from    the  Brain    to  the   Heart  and  Life, 
that  denominates   us  true  Believers :  So  that  when 
the  Death  of  Chrift   is  propounded  as   the  Caufe  of 
our  Reconciliation    with   God,    the  Wonder  of  the 
Myftery  doth  not  make  it  incredible ;  when  as  the 
Reafon    of   the   Mortification    of   our    Lufts,     the 
Pleafures  of  Sin  do  not  difguife   its  Horror  :  When 
Salvation  is  offered  upon  our  accepting  of  Chrift  for 
our  Prince  and    Saviour,  the  Soul  is  ravifhed  with 
its  Beauty,  and  chufes  it  for  an  everlafting    Portion. 
To  conclude,  The  Doctrine  of  the  Gofpel  clear- 
ly difcovers    its   Divine  Original :  'Tis   lb   reafona- 
ble    in  itfelf,    and    profitable    to    us,    fo     fublime 
and  elevated  above  Man,  yet    hath  iuch  an    admi- 
rable Agreement  with  Natural  Truths ;  it  is  fo  per- 
fectly  correfponding   in  all   its  Parts,  that  without 
K  affected 


142      The  Harmony  of  the  Divine  Attributes 

affected  Obftinacy  no  Man  can  reject  it.  And  if  af- 
ter the  open  Revelation  of  it  we  are  fo  ftupid  and 
wicked,  as  not  to  fee  its  fuperlative  Excellency,  and 
not  to  receive  it  with  the  Faith,  Love,  and  Obedi- 
ence which  is  due  to  it ;  what  Contempt  is  this  of 
that  infinite  Wifdom  which  contrived  the  aftonifhing 
Way  of  our  Salvation  ?  What  a  Reproach  to  the 
Divine  Underflanding,  as  if  it  had  been  employed 
from  Eternity  about  a  Matter  cf  no  Moment,  and 
that  deferves  not  our  ferious  Confideration  and  Ac- 
ceptance ?  The  Neglect  of  it  will  juftiy  bring  a  more 
fevere  Punifhment  than  the  Hell  of  the  uninftrucl:- 
ed  Heathens,  who  are  Strangers  to  Supernatural 
Myfteries. 


CHAP.     VIII. 


The  Mercy  of  God  is  reprefented  with  peculiar  Advan- 
tages above  the  other  Attributes.  *T is  eminently  glori- 
fied in  our  Redemption,  in  refpetl  of  its  Freenefs  and 
Greatnefs.  The  Freenefs  of  it  amplified  from  the  Con- 
federation of  the  Original  and  Object  of  it.  God  is 
perfetlly  happy  in  him  [elf,  and  needs' not  the  Creature 
to  preferve  or  heighten  his  Felicity.  The  glorious  Re- 
iver d  conferred  upon  our  Saviour,  doth  not  prejudice  the 
Freenejs  of  his  Love  to  Man.  There  was  no  Tie  upon 
God  to  fave  Man.  The  Objetl  of  Mercy  is  Man  in 
his  lapjed  State.  9Tis  illuftrated  by  the  Confideration 
of  what  he  is  in  himfelf.  No  Motives  of  Love  are  in 
him.  He  is  a  Rebel  impotent  and  obftinate.  The  Free- 
nefs of  Mercy  fet  forth  by  comparing  him  with  the 
fallen  Angels,  who  are  left  in  perfeel  irremediable  Mi- 
fery.  Their  firji  Sate,   Fall,  and  Punifhment.     The 

Reafon 


in  Contriving  Mans  Redemption.  143 

Reafons  why   the  Wifdom  of  God  made  no    Provifwn 
for  their  Recovery. 

T Hough  all  the  divine  Attributes  are  equal  as  they 
are  in  God,  (for  one  Infinite  cannot  exceed 
another)  yet  in  their  Exercife  and  Effects,  they  mine 
with  a  different  Glory.  And  Mercy  is  reprefented 
in  Scripture  with  peculiar  Advantages  above  the  reft. 
'Tis  God's  natural  Offspring  -,  he  is  ililed  the  Father 
of  Mercies,  2  Cor.  i.  3.  'Tis  his  dear  Attribute, 
that  which  he  places  next  to  himfelf -,  He  is  proclaim- 
ed the  Lord  God  gracious  and merciful,  Exod.  xxxiv.  6". 
'Tis  his  Delight  •,  Mercy  pie afes  him,  Mic.  vii.  18.  'Tis 
his  Treafure  •,  he  is  rich  in  Mercy,  Ephef.  ii.  4.  'Tis 
his  triumphant  Attribute,  and  the  lpecial  Matter  of 
his  Glory  ;  Mercy  rejoices  over  Judgment,  Jam.  ii.  13; 
Now  in  the  Performance  of  our  Redemption,  Mer- 
cy is  the  predominant  Attribute,  that  fets  all  the  reft 
a  working.  The  Acts  of  his  Wifdom,  Juftice,  and 
Power  were  in  order  to  the  Illuftration  of  his  Mer- 
cy. And  if  we  duly  confider  that  Glorious  Work, 
we  (hall  find  in  it  all  the  Ingredients  of  the  moft  So- 
vereign Mercy. 

In  difcourfing  of  it,  I  fhall  principally  confider 
two  Things,  wherein  this  Attribute  is  eminently  glo- 
rified -, 

The  Freenefs,  and  the  Greatnefs  of  it.  The 
Freenefs  of  this  Mercy  will  appear  by  confidering 
the  Original  and  Object  of  it. 

1 .  The  Original  is  God  :  And  the  Notion  of  a 
Deity  includes  infinite  Perfections,  fo  that  it  neceffa- 
rily  follows  that  he  hath  no  Need  of  the  Creatures  Ser- 
vice to  preferve  or  heighten  his  Felicity.  //  thou  be 
righteous,  what  giveft  thou  him  $  or  what  receiveth  he 
*f  thins  Hand?  Job  xxxv.  7,  From  Eternity  he  was 
K  2  without 


144     The  Harmony  of  the  Divine  Attributes 

without  external  Honour,  yet  in  that  infinite  Dura- 
tion he  was  perfectly  joyful  and  happy.  He  is  the 
Fountain  of  his  own  Bleflednefs,  the  Theatre  of  his 
own  Glory,  the  Glafs  of  his  own  Beauty.  One 
Drop  increafes  the  Ocean,  but  to  God  a  Million  of 
"Worlds  can  add  nothing  :  Every  Thing  hath  fo  much 
of  Goodnefs  as  it  derives  from  him.  As  there  was 
no  Gain  to  him  by  the  Creation,  fo  there  can  be  no 
Lofs  by  the  Annihilation  of  all  Things.  The  World 
proceeded  from  his  Wifdom  as  the  Idea  and  Exem- 
plar, and  from  his  Power  as  the  efficient  Caufe  •,  and 
it  fo  proceeds  from  him,  as  to  remain  more  perfect- 
ly in  him.  And  as  the  PofTeflion  of  all  Things,  and 
the  Obedience  of  Angels  and  Men  is  of  no  Advant- 
age to  God  ;  fo  the  Oppofition  of  impenitent  Rebels 
cannot  lefien  his  BlefTednefs.  //  thoufinneft,  what  doft 
thou  againft  Him  ?  or,  if  thy  Tranfgreftions  be  multipli- 
ed, what  doft  thou  unto  Him?  Job  xxxv.  6.  The  Sun  fuf- 
fers  no  Lofs  of  his  Light  by  the  Darknefs  of  the 
Night,  or  an  Eclipfe,  but  the  World  lofes  its  Day  : 
If  intelligent  Beings  do  not  efteem  him  forhisGreat- 
nefs,  and  Love  him  for  his  Goodnefs,  'tis  no  Inju- 
ry to  him,  but  their  own  Infelicity.  Were  it  for 
his  Interelt,  he  could  by  one  Act  of  Power  conquer 
the  Obftinacy  of  his  fierceft  Enemies.  If  he  require 
Subjection  from  his  Creatures,  'tis  not  that  he  may 
be  happy,  but  liberal,  that  his  Goodnefs  may  take 
its  Rife  to  Reward  them.  Now  this  is  the  fpecial 
Commendation  of  Divine  Love,  it  doth  not  arife  out 
of  Indigency  as  created  Love,  but  out  of  Fulnefsand 
Redundancy.  Our  Saviour  tells  us,  there  is  none 'good 
lut  God,  Matt.  xix.  17.  not  only  in  refpect  of  the 
Perfection  of  that  Attribute,  as  it  is  in  God  in  a 
tranfcendent  Manner  •,  but  as  to  the  Effects  of  his 
Goodnefs,  which  arennerely  for  the  Benefit  of  the 
Receiver.  He  u  only  rich  in  fytercy,  to  whom  nothing 

is 


in  Contriving  Mans  Redemption.  145 

is  wanting,  or  profitable.  The  moil  liberal  Monarch 
doth  not  always  give,  for  he  ftands  in  Need  of  his 
Subjects.  And  where  there  is  an  Expectation  of  Ser- 
vice for  the  Support  of  the  Giver,  'tis  Trafnck  and 
no  Gift.  Human  Affection  is  begotten,  and  nou- 
rifhed  by  Something  without ;  but  the  Love  of  God 
is  from  within  :  The  Mifery  of  the  Creature  is  the 
Occafion,  but  the  Caufe  of  it  is  from  himfelf.  And 
how  free  was  that  Love,  that  caufed  the  infinitely 
bleffed  God  to  do  fo  much  for  our  Recovery,  as  if 
his  Felicity  v/ere  imperfect  without  ours  ! 

It  doth  not  prejudice  the  Freenefs  of  Redeeming 
Mercy,  that  Chrift's  Perlbnal  Glory  was  the  Re- 
ward of  his  Sufferings. 

i.  'Tis  true,  that  our  Redeemer  for  the  Joy  that 
was  fet  before  him,  endured  the  Crofs,  def fifing  the 
Shame,  and  is  fet  down  at  the  Right  Hand  of  the 'Throne 
of  God.  Heb.  xii.  2.  But  he  was  not  firft  drawn  to 
the  Undertaking  of  that  hard  Service  by  the  Intereft 
of  the  Reward.  For  if  we  confider  him  in  his  Di- 
vine Nature,  he  was  the  fecond  Perfon  in  the  Tri- 
nity, equal  to  the  Firft  •,  hepofleffed  all  the  fupreme 
Excellencies  of  the  Deity  ;  and  by  afiumingour  Na- 
ture, the  only  Gain  he  purchafed  to  himfelf  was  to 
be  capable  of  Lofs  for  the  Accomplifhing  our  Salvati- 
on. Such  was  the  Grace  of  our  Lord  Jefus  Chrift, 
that  being  rich*,  yet  for  our  Sokes  he  became  poor,  that 
we  through  his  Poverty  might  be  made  rich,  2  Cor.  viii.  9. 
And  although  his  human  Soul  was  encouraged  by 
the  glorious  Recompence  the  Father  promiied,  to 
make  him  King  and  Judge  of  the  World  ;  yet  his 
Love  to  Man  was  not  kindled  from  that  Confidera- 
tion,  neither  is  it  leffened  by  his  obtaining  of  it :  Fo* 
immediately  upon  the  Union  of  the  human  Nature 
to  the  eternal  Son,  the  higheft  Honour  was  due  to 
him.  When  the  Firfl-begotten  was  brought  into  the 
K  3  W7orld, 


146      *The  Harmony  of  the  Divine  Attributes 

World,  it  was  faid,  Let  all  the  Angels  of  Godworfhip 
him,  Heb.  i.  6.  The  Sovereign  Power  in  Heaven 
and  Earth  was  his  Inheritance,  annexed  to  the  Digni- 
ty of  his  Primogeniture  :  The  Name  above  every  Name 
was  a  Preferment  due  to  his  Perfon :  He  voluntarily 
renounced  his  Right  for  a  Time,  and  appeared  in 
the  Form  of  a  Servant  upon  our  Account,  that  by 
humbling  himfelf  he  might  accomplim  our  Salvati- 
on. He  entred  into  Glory  after  a  Courfe  of  Suffer- 
ings, becaufe  the  Oeconomy  of  our  Redemption  fo 
required  •>  but  his  original  Title  to  it  was  by  the  per- 
fonal  Union.  To  illuftrate  this  by  a  lower  Inftance  : 
The  Mother  of  Mofes  was  called  to  be  his  Nurfe  by 
Pharaoh's  Daughter,  with  the  Promife  of  a  Reward, 
as  if  me  had  no  Relation  to  him.  Now  the  pure 
Love  of  a  Mother,  not  the  Gain  of  a  Nurfe,  was 
the  Motive  that  enclined  her  to  nourifh  him  with  her 
Milk-f.  Thus  the  Love  of  Ch rift  was  the  pri- 
mary active  Caufe  that  made  him  liberal  to  us  of  his 
Blood  ;  neither  did  the  juft  Expectation  of  the  Re-* 
ward  take  off  from  it. 

The  Sum  is  this :  The  EiTence  of  Love  confiftsia 
defiring  the  Good  of  another  without  Refpect  to  our- 
felves  ;  and  Love  is  fo  much  the  more  free,  as  the  Be- 
nefit we  give  to  another  is  lefs  profitable,  or  more 
damageable  to  us.  Now  among  Men  it  is  impofTible 
that  to  a  virtuous  Benefactor  there  mould  not  re«- 
dound  a  double  Benefit. 

1.  From  the  eternal  Reward  which  God  hath  pro- 
mifed.     And, 

2.  From  the  internal  Beauty  of  an  honed  Action, 
which  the  Philofopher  affirms,  doth  exceed  any  Lofs 
that  can  befal  us.  For  if  one  dies  for  his  Friend,  yet 
he 

f  Chriftus  euim  per  naturam  bonus  non  propter  prcemii  cu- 
piditatem  ;  ideo  pa/Tus  eft,  quia  benefacere  eum  dele&avit,  non 
quiaincrementum  Gloria?  ex  fua  paffione  quasrebat.  Ambrof% 


in  Contriving  Mans  Redemption.  147 

he  loves  himfelf  mod,  for  he  would  not  chufe  to  be 
lefs  virtuous  than  his  Friend,  and  by  dying  for  him 
he  excels  him  in  Virtue,  which  is  more  valuable 
than  Life  itfelf.  But  to  the  Son  of  God  no  fuch 
Advantage  could  accrue  •,  for  being  infinitely  holy 
and  happy  in  his  EfTence,  there  can  be  no  Addition 
to  his  Felicity  or  Virtues  by  any  external  Emana- 
tion from  him.  His  Love  was  for  our  Profit,  not 
his  own. 

2.  The  freenefs  of  God's  Mercy  is  evident  by  con- 
fidering  there  was  no  Tie  upon  him  to  difpenie  it. 
Grace  ftrictly  taken  differs  from  Love  :  For  that  may 
be  a  Debt,  and  without  Injuftice  not  denied.  There 
are  inviolable  Obligations  on  Children  to  love  their 
Parents ;  and  Duty  lefTens  Delert :  The  Performance 
of  it  doth  not  fo  much  deferve  Praife,  as  the  Ne- 
glect merits  Cenfure  and  Reproof.  But  the  Love  of 
God  to  Man'  is  a  pure,  free,  and  liberal  Affection, 
no  way  due.  The  Grace  of  God,  and  the  Gift  by 
Grace  hath  abounded  unto  many,  Rom.  v.  15.  The 
Creation  was  an  Effufion  of  Goodnefs,  much  more 
Redemption.  Thou  art  worthy ,  0  Lord,  to  receive 
Glory,  and  Honour ',  and  Power  \  for  thou  bdjl  created 
all  Things,  and  for  thy  Pleafure  they  are^  and  were  creat- 
ed, Rev.  iv.  11.  'Tis  Grace  that  gave  Being  to  the 
Angels,  with  all  the  Prerogatives  that  adorn  their 
Natures  :  'Tis  Grace  confirmed  them  in  their  origi- 
nal Integrity:  For  God  owes  them  nothing,  and 
they  are  nothing  to  him.  It  was  Grace  that  placed 
Adam  in  Paradiie,  and  made  him  as  a  viiible  God 
in  the  lower  World.  And  if  Grace  alone  difpenfed 
Benefits  to  innocent  Creatures,  much  more  to  thofe 
who  are  obnoxious  to  Jultice  :  The  firll  was  free,  but 
this  is  merciful.  And  this  leads  to  the  fecond  Con- 
fideration,  which  exalts  redeeming  Love. 

The 


148      The  Harmony  of  the  Divine  Attributes 

The  Object  of  it  is  Man  in  his  lapfed  State.  In 
this  Refpect  it  excels  the  Goodnefs  that  prevented 
him  at  the  Beginning.  In  the  Creation  as  there  was 
no  Object  to  invite,  fo  nothing  repugnant  to  Man's 
Being  and  Happinefs :  The  Duft  of  the  Earth  did 
not  merit  fuch  an  excellent  Condition  as  it  received 
from  the  pure  Bounty  of  God ;  but  there  was  no 
moral  Unworthinefs.  But  the  Grace  of  the  Gofpel 
hath  a  different  Object,  the  Wretched  and  Un- 
worthy -,  and  it  produces  different  Operations  -,  'tis 
healing  and  medicinal,  ranfoming  and  delivering, 
and  hath  a  peculiar  Character  among  the  Divine 
Attributes.  'Tis  Goodnefs  that  crowns  the  Angels, 
but  'tis  Mercy,  the  Sanctuary  of  the  Guilty,  and 
Refuge  of  the  Miferable,  that  faves  Man.  The 
Scripture  hath  confecrated  the  Name  of  Grace,  in  a 
foecial  Manner,  to  fignify  the  moil  excellent  and 
admirable  Favour  of  God  in  recovering  us  from 
our  juftly  deferved  Milery.  We  are  jufiified  freely 
by  his  Grace,  Rom.  iii.  24.  By  Grace  we  arejaved,  Eph. 
ii.  5.  Grace  and  'Truth  is  come  by  Jefus  Chrift,  John 
i.  17.  "Tis  the  Grace  cf  God  that  brings  Salvation  ; 
Tit.  ii.  11.  And  this  is  glorioufly  manifefted  towards 
Man,  in  that,  1.  Confidered  in  himfelf  he  is  altoge- 
ther unworthy  of  it.  2.  As  compared  with  the  fal- 
len Angels,  who  are  left  under  perfect  irremediable 
Mifery. 

Firft-,  Man  confidered  in  himfelf  is  unworthy  of 
the  Favour  of  God.  The  ufual  Motives  of  Love 
are, 

1.  The  Goodnefs  of  Things  or  Perfons.  This 
Is  the  proper  Allective  of  the  rational  Appetite  : 
There  is  fuch  a  ravifhing  Beauty  in  it,  that  it  power- 
fully calls  forth  Affection.  When  there  is  an  Uni- 
on of  amiable  Qualities  in  a  Perfon,  every  one 
finds  an  Attractive. 

%\  A 


in  Contriving  Mans  Redemption]  149 

2.  A  Conformity  in  Difpofition  hath  a  mighty 
Force  to  beget  Love.  Refemblance  is  the  common 
Principle  of  Union  in  Nature  :  Social  Plants  thrive 
beft  when  near  together :  Senfitive  Creatures  afib- 
date  with  thofe  of  their  Kind  :  And  Love,  which 
is  an  affectionate  Union  and  voluntary  Band,  pro- 
ceeds from  a  Similitude  of  Wills  and  Inclinations. 
The  Harmony  of  Tempers  is  the  ftrongeft  and 
fweeteft  Tie  of  Friendfhip. 

3.  Love  is  an  innocent  and  powerful  Charm  to 
produce  Love  :  It  is  of  univerfal  Virtue,  and  known 
by  all  the  World  J.  None  are  of  fuch  an  unna- 
tural Hardnefs,  but  they  are  foftned  and  receive 
lmpreflion  from  it.  Now  there  are  none  of  thefe 
Inducements  to  incline  God  to  love  Man. 

1.  He  was  utterly  deftitute  of  moral  Goodnefs  : 
As  the  exact  Temperament  of  the  Body,  fo  the 
Order  and  Beauty  of  the  Soul,  was  fpoiled  by  Sin. 
Nothing  remained  but  Deformity  and  Defilements  : 
The  Love  of  God  makes  us  amiable,  but  did  not 
find  us  fo.  Redemption  is  a  free  Favour,  not  ex- 
cited by  the  Worth  of  him  that  receives  it,  but  the 
Grace  of  him  that  difpenfes  it;  Herein  God  com- 
mended his  Love  to  us,  that  while  we  were  Sinners  Chrifi 
died  for  us\  Rom.  v.  8.  Our  Goodnefs  was  not  the 
Motive  of  his  Love,  but  his  Love  the  Original  of 
our  Goodnefs. 

2.  There  is  a  fixed  Contrariety  in  the  corrupted 
Nature  of  Man  to  the  holy  Nature  and  Will  of 
God  :  For  which  he  is  not  only  unworthy  of  his 
Love,  but  worthy  of  his  Wrath.  We  are  oppofite 
to  Him  in  our  Minds,  Affections,  and  Actions : 
A  fcrong  Antipathy   is  feated  in   all  our  Faculties. 

How» 

I  Tibi   monftrabo   amatorium   fine  Medicamento,     fine  erbis 
fine  ullius  veneficae  Carmine,  fi  vis  amari  ama.     Stntc* 


15°     The  Harmony  of  the  Divine  Attributes 

How  unqualified  were  we  for  his  Love  ?  There  is 
infinite  Holinefs  in  Him,  whereby  he  is  eternally 
oppofite  to  all  Sin,  yet  he  exprefTed  infinite  Love  to 
Sinners  in  faving  them  from  Mifery. 

3.  There  was  not  the  leaft  Spark  of  Love  in  Man 
to  God,  notwithstanding  his  infinite  Beauty  and 
Bounty  to  us ;  {Rom.  v.  10)  yet  we  renewed  Acts 
of  Hoftility  againft  him  every  Day.  And  it  was 
the  word  Kind  of  Hoftility,  arifing  from  the  Hatred 
of  God,  {Rom.  i.  30.)  and  that  for  his  Holinefs, 
his  moft  amiable  Perfection  .  Yet  then  in  his  Love 
he  pitied  us.  The  fame  Favour  beftowed  on  an  E- 
nemy,  is  morally  more  valuable  than  given  to  a 
Friend.  For  it  is  Love  that  puts  a  Price  on  Bene- 
fits :  And  the  more  undeferved  they  are,  the  more 
they  are  endeared  by  the  Affection  that  gives  them. 
Here  is  Love,  not  that  we  loved  God,  but  that  he  lov- 
ed us,  andfent  his  Son  to  be  a  Propitiation  for  our  Sins  •, 
1  John  iv,  10.  We  were  Rebels  againft  God,  and  at 
Enmity  with  the  Prince  of  Life,  yet  then  He  gave 
Himfelf  for  us. 

It  will  further  appear  that  our  Salvation  comes 
from  pure  Favour,  if  we  confider  Man  not  only 
as  a  rebellious  Enemy  to  God,  but  impotent  and 
obftinate,  without  Power  to  refift  Juftice,  and 
without  Affection  to  defire  Mercy.  Sometimes  the 
Intereft  of  a  Prince  may  induce  him  to  fpare  the 
Guilty,  he  may  be  compelled  to  pardon,  whom  he 
cannot  Punifh.  The  Multitude  is  the  greateft  Po- 
tentate. The  Sons  of  Zerviah  were  too  ftrong  for 
David:  And  then  it  is  not  Pity,  but  Policy  to  fuf- 
pend  the  Judgment.  But  our  Condition  is  defcrib- 
ed  by  the  Apoftle,  Rom,  v.  6.  That  when  we  were 
Sinners,  and  without  Strength,  then  Chrift  died  for  us. 
Man  is  a  defpicable  Creature,  fo  weak  that  he 
trembles  at  the  Appearance  of  a  Worm,  and  yet  fo 

wicked 


in  Contriving  Mans' Redemption]        lgx 

wicked  that  he  lifts  up  his  Head  againft  Heaven. 
How  unable  is  he  to  encounter  with  offended  Omni- 
potence ?  How  eafily  can  God  deftroy  him,  when 
by  his  fole  Word  he  made  him  ?  If  he  unclafps  his 
Hand  that  fupports  all  Things,  they  will  prefently 
relapfe  into  their  firft  Confufion.  The  whole  World 
of  Sinners  was  Jhut  up,  utterly  unable  to  repel  or 
avoid  his  Difpleafure  :  And  what  amazing  Love  is 
it  to  fpare  Rebels  that  were  under  his  Feet  ?  When  a 
Man  finds  his  Enemy,  will  he  let  him  ge  well  away  ? 
i  Sam.  xxiv.  9.  But  God,  when  we  were  all  at  his 
Mercy,  fpared  and  faved  us. 

Beiides,  Rebels  fometimes  follicit  the  Favour  of 
their  Prince  by  their  Acknowledgements,  their 
Tears  and  Supplications,  the  Teftimonies  of  their 
Repentance  :  But  Man  perfifted  in  his  fierce  Enmi- 
ty, and  had  the  Weapons  of  Defiance  in  his  Hands 
againft  his  Creator  •,  he  trampled  on  his  Laws,  and 
defpifed  his  Deity  *,  yet  then  the  Lord  of  Hofts  be- 
came the  God  of  Peace.  In  fhort,  there  was  no- 
thing to  call  forth  the  Divine  CompafTion  but  our 
Mifery  :  The  Breach  began  on  Man's  Part,  but 
Reconciliation  on  God's  Mercy  opened  his  melting 
Eye,  and  prevented  not  only  our  Deiert,  but  our 
Expectation  and  Defires.  The  Defign  was  laid  from 
Eternity.  God  forefaw  our  Sin  and  our  Mifery, 
and  appointed  a  Saviour  before  the  Foundation  of  the 
World ;  1  Pet.  i.  20.  It  was  the  moft  early  and  pure 
Love  to  provide  a  Ranfom  for  us  before  we  had  a 
Being  •,  therefore  we  could  not  be  deferving,  nor 
defirous  of  it ;  and  after  we  were  made,  we  deierved 
nothing  but  Damnation. 

2.  The  Grace  of  God  eminently  appears  in  Man's 
Recovery,  by  comparing  his  State  with  that  of 
the  fallen  Angels,  who  are  left  under  Mifery. 
This  is  a  fpecial  Circumftance   that  magnifies  the 

Fovour  j 


J  52     7!&*  Harmony  of  the  Divine  Attributes 

Favour;  and  to  make  it  more  fenfible  to  us,  it  will 
be  convenient  briefly  to  confider  the  firft  State  of  the 
Angels,  their  Fall,  and  their  Punifhment. 

God  in  creating  the  World,  formed  two  Na- 
tures capable  of  his  Image  and  Favour,  to  glorify 
and  enjoy  him,  Angels,  and  Men  ;  and  placed  them 
in  the  principal  Parts  of  the  Univerfe,  Heaven  and 
Earth. 

The  Angels  were  the  eldeft  Offspring  of  his 
Love,  the  pureft  Productions  of  that  fupreme 
Light :  Man  in  his  beft  State  was  inferior  to  them. 
A  great  Number  of  them  kept  not  their  firft  State 
\ifai.  viii.  5.)  of  Integrity  and  Felicity.  Their  Sin 
is  intimated  in  Scripture ;  Ordain  not  a  Novice,  left, 
being  lifted  up  in  Pride,  he  fall  into  the  Condemnation 
cf  the  Devil-,  iTim.  iii.  6.  That  is,  left  he  become 
guilty  of  that  Sin  which  brought  a  fevere  Sentence 
on  the  Devil.  The  Prince  of  Darknefs  was  blinded 
with  the  Luftre  of  his  own  Excellencies,  and  at- 
tempted upon  the  Regalia  of  Heaven,  affecting  an 
independent  State.  He  difavowed  his  Benefactor, 
inriched  with  his  Benefits.  And  in  the  fame  Mo- 
ment he,  with  his  Companions  in  Rebellion,  were 
banifhed  from  Heaven.  God  /pared  not  the  Angels 
that  finned,  but  caft  them  down  to  Hell,  and  delivered 
them  into  Chains  cf  Darknejs  to  he  referved  unto 
Judgment  -,  2  Pet.  ii.  4.  Mercy  did  not  interpofe  to 
avert  or  fufpend  their  Judgment,  but  immediately 
they  were  expelled  from  the  Divine  Prefence.  A 
folemn  Triumph  in  Heaven  followed :  A  Voice  came 
out  of  the  throne,  faying,  Praife  our  God  all  ye  his 
Servants  :  And  there  was  as  it  were  the  Voice  of 
mighty  Thundrings,  faying,  Hallelujah,  for  the  Lord 
God  Omnipotent  reigns.  They  are  now  the  moll 
eminent  Examples  of  revenging  Wrath.  Their 
prefent  Mifery  is  unfupportable,  and  they  expect 

worfe. 


in  Contriving  Mans  Redemption,  153 

worfe.  When  our  Saviour  caft  fome  of  them  out 
of  the  polTeiTed  Perfons,  they  cried  out,  Mark  i.  Art 
thou  come  to  torment  us  before  our  Time  ?  Miferrimum 
eft  timere  cum /per es  nihil  \  'tis  the  Height  of  Mifery 
to  have  nothing  to  hope,  and  fomething  to  fear. 
Their  Guilt  is  attended  with  Defpair  \  they  are  in 
Everlafting  Chains ;  He  that  carries  the  Keys  of  Hell 
and  Death  will  never  open  their  Prifon.  If  the 
Sentence  did  admit  a  Revocation  after  a  Million  of 
Years,  their  Torment  would  be  nothing  in  Compa- 
rifon  of  what  it  is  :  For  the  longeft  Meafure  of  Time 
bears  no  Proportion  to  Eternity  j  and  Hope  would 
allay  the  Senfe  of  the  prefent  Sufferings  with  the 
Profpect  of  future  Eafe.  But  their  Judgment  is  ir- 
reverfible ;  they  are  under  the  Bhcknefs  of  Darknefs 
for  ever.  There  is  not  the  leaft  Glimpfe  of  Hope  to 
allay  their  Sorrows,  no  Star-light  to  fweeten  the  Hor- 
rors of  their  eternal  Night.  They  are  fervi  poena ,  that 
can  never  be  redeemed.  It  were  a  Kind  of  Pardon 
to  them  to  be  capable  of  Death  :  But  God  will  ne- 
ver be  fo.  far  reconciled,  as  to  annihilate  them.  His 
Anger  fh all  be  accomplifhed,  and  his  Fury  reft  upon  them  ; 
Ezek.  iii.  5.  Immortality,  the  Privilege  of  their 
Nature,  infinitely  increafes  their  Torment :  For 
when  the  Understanding,  by  a  ftrong  and  active 
Apprehenfion,  hath  a  terrible  and  unbounded  Prof- 
pecl of  the  Continuance  of  their  Sufferings,  that 
what  is  Intolerable  mult  be  Eternal  •,  this  inexpref- 
fibly  exafperates  their  Mifery  :  There  wants  a  Word 
beyond  Death  to  fet  it  forth.  This  is  the  Condi- 
tion of  the  finning  Angels,  and  God  might  have 
delt  in  as  flricl:  Juftice  with  rebellious  Man.  'Tis 
true,  there  are  many  Reafons  may  be  alTigned  why 
the  Wifdom  of  God  made  no  Provifion  for  their  Re- 
covery. 

I.IC 


154     The  Harmony  of  the  Divine  Attributes 

i.  It  was  moft  decent  that  the  firft  Breach  of  the 
Divine  Law  fhould  be  pu.nifhed  to  fecure  Obedience 
for  the  future.  Prudent  Law-givers  are  fevere  a- 
gainft  the  firft  TranfgrefTors,  the  Leaders  in  Dif- 
obedience  :  He  that  firft  perfumed  to  break  the  Sab- 
bath, was  by  God's  Command  put  to  Death.  And 
Solomon,  the  King  of  Peace,  punifhedthe  firft  Attempt 
upon  his  Royalty  with  Death,  tho'  in  the  Perfon  of 
his  Brother. 

2.  The  Malignity  of  their  Sin  was  in  the  higher! 
Degree  :  For  fuch  was  the  Clearnefs  of  the  an- 
gelical Underftanding,  that  there  was  nothing  of  Ig- 
norance and  Deceit  to  lefTen  the  Voluntarinefs  of 
their  Sin  :  'Twas  no  Miftake,  but  Malice  :  They 
fell  in  the  Light  of  Heaven,  and  rendered  them- 
felves  incapable  of  Mercy.  As  under  the  Law, 
thofe  who  finned  with  a  high  Handy  Heb.  ix.  7.  that 
is,  not  out  of  Ignorance  or  Imbicility,  to  pleafe 
their  Paflions,  but  knowingly  and  proudly  defpifed 
the  Command,  their  Prefumption  was  inexpia- 
ble, no  Sacrifice  was  appointed  for  it.  And  the  Gof- 
pel,  tho'  the  Declaration  of  Mercy,  yet  excepts  thofe 
who  fin  the  great  Tranfgreflion  againft  the  Holy 
Ghoft.  Now  of  fuch  a  Nature  was  the  Sin  of  the 
rebellious  Angels,  (Phil,  iii.)  it  being  a  contemp- 
tuous Violation  of  God's  Majefty,  and  therefore 
unpardonable.  Befides,  they  are  wholly  fpiritual 
Beings,  without  any  Allay  of  Flelh,  and  fo  fell 
to  the  utmoft  in  Evil,  there  being  nothing  to  fuf- 
pend  the  Entirenefs  of  their  Will  :  Whereas  the 
human  Spirit  is  more  flow  by  its  Union  with  the 
Body.  And  that  which  extremely  aggravates  their 
Sin,  is,  that  it  was  committed  in  the  State  of 
perfect  Happinefs.  They  defpifed  the  full  Fruition 
of  God :  It  was  therefore  congruous  to  the  Di- 
vine Wifdom,  that  their  final  Sentence  fhould  de- 
pend 


in  Contriving  Mans  Redemption.  155 

pend  upon  their  firft  Election  :  Whereas  Man's  Re- 
bellion,  though  inconceivably  great,  was  againft  a 
lower  Light  and  lefs  Grace  difpenfed  to  him. 

3.  They  finned  without  a  Tempter,  and  were 
not  in  the  fame  Capacity  with  Man  to  be  reftored 
by  a  Saviour.  The  Devil  is  an  Original  Proprietor 
in  Sin,  it  is  of  his  own,  John  viii.  44.)  Man  was  be- 
guiled by  the  Serpent's  Subtilty :  As  he  fell  by 
another's  Malice,  fo  he  is  recovered  by  another's 
Merit. 

4.  The  angelical  Nature  was  not  intirely  loft: 
Myriads  of  bleffed  Spirits  ftill  continue  in  the  Place 
of  their  Innocency  and  Glory,  and  for  ever 
afcribe  to  the  Great  Creator  that  incommunicable 
Honour,  which  is  due  to  Him  -,  and  perfectly  do 
bis  Commandments,  Pfal.  ciii.  But  all  Mankind  was 
loft  in  Adam,  and  no  Religion  was  left  in  the  lower 
World. 

Now  although  in  thefe  and  other  Refpects  it 
was  moft  confident  with  the  Wifdom  and  Juftice 
of  God,  to  conclude  them  under  an  irrevocable 
Doom,  yet  the  principal  Caufe  that  inclined  him 
to  fave  Man,  was  mere  and  perfect  Grace.  The 
Law  made  no  Distinction,  but  awarded  the  fame 
Punifhment :  Mercy  alone  made  the  Difference : 
And  the  Reafon  of  that  is  in  Himfelf.  Millions  of 
them  fell  Sacrifices  to  Juftice,  and  guilty  Man  was 
fpared  :  'Tis  not  for  the  Excellency  of  our  Na- 
tures, for  Man  in  his  Creation  was  lower  than  the 
Angels  ;  nor  upon  the  Account  of  Service,  for 
they  having  more  eminent  Endowments  of  Wif- 
dom and  Power,  might  have  brought  greater  Ho- 
nour to  God  i  nor  for  our  Innocence,  for  though 
not  equally,  yet  we  had  highly  offended  Him : 
But  it  muft  be  refolved  into  that  Love  which  paffeth 
Knowledge,      'Twas  the  unaccountable  Pleafure  of 

God 


lS&       'The  Harmony  of  the  Divine  Attributes 

God  that  preferred,  Babes  before  the  Wife  and  Prudent \ 
Matt.  xi.  And  herein  Grace  is  mod:  glorious.  He 
in  no  wife  took  the  Nature  of  Angels,  though  immortal 
Spirits  :  He  did  not  put  forth  his  Hand  to  help 
them,  and  break  the  Force  of  their  Fall :  He  did 
nothing  for  their  Relief,  they  are  under  un- 
allayed  Wrath  :  But  He  took  the  Seed  of  Abraham^ 
and  plants  a  new  Colony  of  thofe  who  fprung  from 
the  Earth,  in  the  heavenly  Country,  to  fill  up  the 
vacant  Places  of  thole  apoflate  Spirits.  This  is 
juft  Matter  of  our  higheft  Admiration,  why  the 
milder  Attribute  is  exercifed  towards  Man,  and  the 
feverer  on  them  !  Why  the  VefTels  of  Clay  are 
chofen,  and  the  VefTeJs  of  Gold  neglected !  How 
can  we  reflect  upon  it  without  the  warmeft  Af- 
fections to  our  Redeemer  !  We  fhall  never  fully 
underfrand  the  Riches  of  diftinguifhing  Grace,  till 
our  Saviour  fhall  be  their  Judge,  and  receive  us  into 
the  Kingdom  of  Joy  and  Glory,  and  condemn  them 
to  an  eternal  Separation  from  his  Prefence. 


CHAP.     IX. 

The  Great nefs  of  Redeeming  Love  dif covered  by  con- 
fidering  the  Evils  from  which  we  are  freed.  The 
Servitude  of  Sin,  the  Tyranny  of  Satan,  the  Bon- 
dage of  the  Law,  the  Empire  of  Death.  The 
Meafure  of  Love  is  proportionable  to  the  Degrees  of 
our  Mifery.  No  pojfible  Remedy  for  us  in  Na- 
ture. Our  Deliverance  is  complete.  The  Divine 
Love  is  magnified  in  the  Means  by  which  our  Re- 
demption is  accomplifhed.  They  are  the  Incarnation 
and  Sufferings  of  the  Son  of  God.  Love  is  ma- 
nifefted  in  the  Incarnation,  upon  the  Account  of  the 
eflential  Condition  of  the  Nature  ajjumed,  and  its 

fervile 


in  Contriving  Mans  Redemption.  \*j 

fervile  State.  Chrift  took  our  Nature  after  it 
bad  loft  its  Innocency.  The  mod  evident  Proof 
of  God's  Love  is  in  the  Sufferings  of  Chrift.  The 
Defer  iption  of  them  with  refpecl  to  his  Soul  and 
Body.  The  Sufferings  of  his  Soul  jet  forth  from 
the  Caufes  of  his  Grief-,  the  Difpcfition  of  Chrift, 
and  the  Defign  of  God  in  affiicling  Him.  The 
Sorrows  of  his  forfaken  State.  All  comforting  In- 
fluences were  Jufpended,  but  without  Prejudice  to 
the  Perfonal  Union ,  or  the  Perfeclion  of  his  Grace, 
or  the  Love  of  his  Father  towards  him.  The  Death 
of  the  Crofs  confidered,  with  refpecl  to  the  Ignomi- 
ny and  Torment  that  concurred  in  it.  The  Love  of 
the  Father  and  of  Chrift  amplified  upon  the  Account 
of  his  enduring  it. 

TH  E  next  Circumftance  to  be  confidered  in  the 
Divine  Mercy  is  the  Degree  of  it :  And  this  is 
defcribed  by  the  Apoftle  in  all  the  Dimenfions 
which  can  fignify  its  Greatnefs.  He  prays  for  the 
Ephefians,  Ephef.  iii.  18.  that  they  may  be  able  to  com- 
prehend with  all  Saints,  the  Breadth,  and  Length,  and 
Depth,  and  Height  of  the  Love  of  God  in  Chrift  which 
paffes  Knowledge.  No  Language  is  fufficient  to  ex- 
prefs  it :  If  our  Hearts  were  as  large  as  the  Sand 
on  the  Sea-lhore,  yet  they  were  too  ftrait  to  com- 
prehend it.  But  although  we  cannot  arrive  to  the 
perfedt  Knowledge  of  this  excellent  Love,  yet  'tis 
our  Duty  to  ftudy  it  with  the  greateft  Application 
of  Mind  \  for  our  Happincfs  depends  upon  it  •,  and 
To  far  we  may  underftand  as  to  inflame  our  Hearts 
with  a  fuperlative  Affection  to  God.  And  the  full 
Difcovery  which  here  we  defire,  and  fearch  after,  in 
the  future  State,  fhall  be  obtained  by  the  Prefence 
and  Light  of  our  Redeemer.  Now  the  Greatnefs 
gf  the  Divine  Love  in  our  Redemption  appears, 

L  i.  By 


158      The  Harmony  of  the  Divine  Attributes 

1.  By  reflecting  on  the  mighty  Evils  from  which 
we  are  freed. 

2.  The  Means  by  which  our  Redemption  is  ac- 
complished. 

3.  That  excellent  State  to  which  we  are  advanced 
by  our  Redeemer. 

1.  If  we  reflect  upon  the  Horror  of  our  natural 
State,  it  will  exceedingly  heighten  the  Mercy  that 
delivered  us.  This  I  have  in  Part  opened  before, 
therefore  I  will  be  the  fhorter  in  defcribing  it.  Man 
by  his  Rebellion  had  forfeited  God's  Favour,  and 
the  Honour  and  Happinefs  he  enjoyed  in  Paradife  •, 
PJaL  xlix.  20.  And  as  there  is  no  middle  State  be- 
tween Sovereignty  and  Mifery,  he  that  falls  from 
the  Throne  (lops  not  till  he  comes  to  the  Bottom  \  fo 
when  Man  fell  from  God  and  the  Dignity  of  his  in- 
nocent State,  he  became  extreamly  miferable.  He 
is  under  the  Servitude  of  Sin,  the  Tyranny  of  Sa- 
tan, the  Bondage  of  the  Law,  and  the  Empire  of 
Death.! 

1.  Man  is  a  Captive  to  Sin.  He  is  fallen  from  the 
Hand  of  his  Counfel,  under  the  Power  of  his  Paflions. 
Love,  Hatred,  Ambition,  Envy,  Fear,  Sorrow,  and  all 
the  other  flinging  Affections  (of  which  is  true  what 
Solinus  fpeaks  of  the  feveral  Kinds  of  Serpents  in 
Africa,  Quantus  nominum  tantus  mortium  numerus)  exer- 
cife  a  Tyranny  over  him.  And  if  no  Man  can  ferve  two 
Mafters,  as  ourSaviour  tells  us^Matt.  vi.  24.  how  wretch- 
ed is  the  Slavery  of  Man,  whofe  Paflions  are  fo  oppo- 
fite,  that  in  obeying  one,  he  cannot  efcape  the  Lafh 
of  many  imperious  Matters  ?  He  is  pofleft  with  a 
Legion  of  impure  Lufts.  And  as  the  Demoniack 
in  the  Gofpel  was  fometimes  caft  into  the  Fire,  and 
fometimes  into  the  Water  •,  fo  is  he  hurried  by  the 
Fury  of  contrary  Paflions.  This  Servitude  to  Sin  is 
in  all  Refpe&s  complete.    For  thofe  who  ferve,  are 

either 


; 


in  Contriving  Mans  Redemptio?u  15a 

either  born  Servants,  or  bought  with  a  Price,  or 
made  Captives  by  Force :  And  Sin  hath  all  thefe 
Kinds  of  Title  to  Man ;  He  is  conceived  and  born  in 
Sin,  Pfal.  li.  He  is  fold  under  Sin,  Rom.  vii.  And 
fells  himfelf '  to  do  evil,  Ifa.  xxviii.  15,  As  that  which  is 
fold  pafTes  into  the  PoiTeffion  of  the  Buyer  ;  fo  the 
Sinner  exchanging  himfelf  for  the  Pleafures  of  Sin, 
is  under  its  Power.  Onginal  Sin  took  PofTefFion  of 
our  Nature,  and  Actual  of  our  Lives.  He  is  the 
Servant  of  Corruption  by  yielding  to  it :  For  of 
whom  a  Man  is  overcome,  of  the  fame  he  is  brought  in 
Bondage,  2  Pet.  ii.  19.  The  Condition  of  the  mod 
wretched  Bondflave  is  more  fweec  and  lefs  fervile 
than  that  of  a  Sinner  :  For  the  fevcreft  Tyranny  is 
exercifed  only  upon  the  Body,  the  Soul  remains  free 
in  the  midft  of  Chains.  Slaves  are  called,  Somatai 
Bodies,  Rev.  xviii.  13.  but  the  Power  of  Sin  oppref- 
fes  the  Soul,  the  moil  noble  Part,  and  defaces  the 
bright  Character  of  the  Deity  that  was  ftampt  up- 
on its  Vifage.  The  word  Slavery  is  terminated  with 
this  prefent  Life.  In  the  Grave  the  Prifoners  reft  to- 
gether, they  hear  not  the  Voice  of  the  Oppreffor.  The 
fmall  and  the  great  are  there,  and  the  Servant  is  free 
from  his  Mafter  -,  Job  iii.  18,  19.  But  there  $  no  Ex- 
emption from  this  Servitude  by  Death,  it  extends 
itfelf  to  Eternity. 

2.  Man  fince  his  Fall  is  under  the  Tyranny  of  Sa- 
tan, who  is  called  the  God  of  this  W.orld,  and  is  more 
abfolute  than  all  temporal  Princes,  his  Dominion 
being  over  the  Will.  He  overcame  Man  in  Para- 
dife,  and  by  the  Right  of  War  rules  over  him.  The 
Soul  is  kept  in  his  Bondage  by  fubtile  Chains,  of 
which  the  fpiritual  Nature  is  capable.  The  Under- 
flanding  is  captivated  by  Ignorance  and  Errors  •„ 
the  Will  by  inordinate  and  dangerous  Lufts  •,  the 
Memory  by  the  Images  of  finful  Pleafures,  thole 
L  ?,  mortal 


160       The  Harmony  of  the  Divine  Attributes 

mortal  Vifions  which  inchant  the  Soul,  and  make  it 
not  defirous  of  Liberty.  Never  did  cruel  Pirate  fo 
incompaffionately  urge  his  Slaves  to  ply  their  Oars 
in  charging,  or  flying  from  an  Enemy,  as  Satan  in- 
cites thofe  who  are  his  Captives  to  do  hisWill^  2  Tim. 
ii.  26.  And  can  there  be  a  more  afflicting  Calami- 
ty, than  to  be  the  Slave  of  one's  Enemy,  efpecially 
if  bafe  and  cruel  ?  This  is  the  Condition  of  Man, 
he  is  a  Captive  to  the  Devil,  who  was  a  Liar^  and  a 
Murderer  from  the  Beginning.  He  is  under  the  Rage 
of  that  bloody  Tyrant,  whofe  Ambition  was  to 
render  Man  as  miferable  as  himfelf,  who,  in  Triumph, 
upbraids  him  for  his  Folly,  and  adds  Derifion  to  his 
Cruelty. 

3.  Fallen  Man  is  under  the  Curfe  and  Terrors  of 
the  Law.  For  being  guilty,  he  is  juftly  expofed  to 
the  Punifhment  threatned  againft  TranfgrefTors, 
without  the  Allowance  of  Repentance  to  obtain  Par- 
don. And  Confcience,  which  is  the  Eccho  of  the 
Law  in  his  Bofom,  repeats  the  dreadful  Sentence. 
This  is  an  Accufer  which  none  can  filence,  a  Judge 
that  none  can  decline :  And  from  hence  it  is,  that 
Men  all  their  Life  are  fubjeft  to  Bondage.  Heb.  ii.  be- 
ing obnoxious  to  the  Wrath  of  God,  which  the 
awakened  Confcience  fearfully/ets  before  them. 

This  complicated  Servitude  of  a  Sinner  theScripture 
reprefents  under  great  Variety  of  Similitudes,  that 
the  Defects  of  one  may  be  fupplied  by  another. 
Every  Sinner  is  a  Servant^  Joh.  viii.  34.  Now  a  Servant 
by  Flight  may  recover  his  Liberty  :  But  the  Sinner 
is  a  Captive  in  Chains,  2  Tim.  ii.  26.  A  Captive 
may  be  freed  by  laying  down  a  Ranfom ;  but  the 
Sinner  is  deeply  in  Debt :  Every  Debtor  is  not  mi- 
ferable by  his  own  Fault,  (Matt,  xviii.)  it  may  be  his 
Infelicity,  not  his  Crime,  that  he  is  poor;  but  the 
Sinner  is  guilty  of  the  higheft  Offence  -,  Ifa.  I  6- 

A 


, 


in  Contriving  Mans  Redemption.  161 

A  guilty  Perfon  may  enjoy  his  Health  -,  but  the  Sin- 
ner is  fick  of  a  deadly  Difeafe,  an  incurable  Wound  : 
He  that  is  Tick  and  wounded  may  fend  for  the  Phyfi- 
cian  in  order  to  his  Recovery  •,  but  the  Sinner  is  in  a 
deep  Sleep,  2  Tim.  ii.  26.     The   Apoftle  fets   forth 
the  Converfion  of  a  Sinner  by  the  Word,  Ananephein, 
which  fignifies  an  awaking  out  of  Sleep,  caufed    by 
the  Fumes  of  Wine  or  flrong  Liquor  •,  which  is  an  ex- 
cellent Refemblance  of  the  Sinner's  State,  wherein 
the  fpiritual  Senfes  are  bound  up,  and  thePalTuns,  as 
thick  and  malignant  Vapours,  cloud  the  Mind,  that 
it  cannot  reflect  upon  his  Miferies.     He  that  is  afleep 
may  awake-,  but   the  Sinner  is  in  a  State  of  Death, 
which  implies  not  only  a  CeiTation  f  rom  all  vital  Acti- 
ons, but  an  abfolute  Difability  to  perform  them.    The 
Understanding    is    difabled  for  any    fpiritual    Per- 
ception, the   Will  for   any  holy   Inclinations,    the 
whole  Man  is  difabled  for  the  Senfe  of  his  wretched 
State.     This  is  the  fpiritual  Death  which  juftly  ex- 
pofes  the  Sinner  to  Death  temporal  and  eternal. 

4.  Every  Man  as  defcending  from  Adam,  is  born 
a  Sacrifice  to  Death.  His  Condition  in  this  World 
is  fo  wretched  and  unworthy  the  original  Excellency 
of  his  Nature,  that  it  deferves  not  the  Name  of  Life  : 
'Tis  a  continual  Exercifeof  finful  Actions  difhonour- 
able  to  God,  and  damning  to  himfelf,  and  after 
the  Succeffion  of  a  few  Years  in  the  Defilements  of 
Sin,  and  the  Accidents  of  this  frail  State,  in  doing 
and  fullering  Evil,  Man  comes  to  his  fatal  Period, 
and  falls  into  the  bottomlefs  Pit,  the  Place  of  Pollu- 
tions and  Horrors,  of  Sin  and  Torments.  'Tis 
there  that  the  Wrath  of  God  abides  on  him  •,  and  who 
knows  the  Power  of  his  Wrath  ?  According  to  his  Fear, 
fo  is  his  Wrath,  Pfal.  xc.  12.  Fear  is  an  unbounded 
PaiTion,  and  can  extend  itfelf  to  the  Apprehenfion 
of  fuch  Torments,  which  no  finite  Power  can  in- 
L  3  flicl : 


162     The  Harmony  of  the  Divine  Attributes 

flict :  But  the  Wrath  of  God  exceeds  the  moll  jea- 
lous Fears  of  the  guilty  Confcience.  It  proceeds 
from  infinite  Juftice,  and  is  executed  by  Almighty 
Power,  and  contains  eminently  all  Kind  of  Evils.  A 
Lake  of  flaming  Brimftone,  and  whatever  is  moft 
dreadful  to  Senle,  is  but  an  imperfect  Allufion  to  re- 
prefent  it. 

And  how  great  is  that  Love  which  pitied  and  ref- 
cued  us  from  Sin  and  Hell  ?  This  faving  Mercy  is 
fet  out  for  its  Tendernefs  and  Vehemence  by  the 
Commotion  of  the  Bowels,  at  the  Sight  of  one  in  Mi- 
fery, Lukei.  78.  efpecially  the  working  of  the  Mo- 
ther, when  any  Evil  befals  her  Children  :  Such  an 
inward  deep  Refentment  of  our  Diftrefs  was  in  the  Fa- 
ther of  Mercies.  When  we  were  in  our  Blood,  He  f aid 
unto  us,  Live,  Ezek.  xvi.  6.  And  that  which  further  dif- 
covers  the  eminent  Degree  of  his  Love  is  this  •,  He 
might  have  been  unconcerned  with  our  Diftrefs,  and 
left  us  under  Defpair  of  Deliverance.  There  is  a 
Compaflion  which  arifeth  from  Self-love,  when  the 
Sight  of  another's  Mifery  furprifes  us,  and  affects  us 
in  iuch  a  Manner  as  to  difturb  our  Repofe,  and  im- 
bitter  our  Joy,  by  confidering  our  liablenefs  to  the 
fame  Troubles,  and  from  hence  we  are  inclined  to 
help  them.  And  there  is  a  Compaflion  that  proceeds 
from  pure  Love  to  the  miferable,  when  the  Perfon 
that  expreffes  it,  is  above  all  the  Affaults  of  Evil, 
and  incapable  of  all  Affections  that  might  leffen  his 
Felicity,  and  yet  applies  himfelf  to  relieve  the  Af- 
flicted •,  and  fuch  was  God's  towards  Man. 

If  it  had  been  a  tolerable  Evil  under  which  we 
were  fallen,  the  Mercy  that  recovered  us  had  been 
lefs :  For  Benefits  are  valued  by  the  Neceflity  of  the 
Receiver.  But  Man  wasdifinheritedof  Paradife,  an 
Heir  of  Hell,  his  Mifery  was  inconceivably  great. 
Now  the  Meafure  of  God's  Love  is  proportionable 

to 


in  Contriving  Mans  Redemption.  163 

to  the  Mifery  from  whence  we  are  redeemed.  If 
there  had  been  any  poflible  Remedy  for  us  in  Nature, 
our  Engagements  had  not  been  fo  great :  But  only 
He  that  created  us  by  his  Power,  could  reftore  us 
by  his  Love.  Briefly,  it  magnifies  the  Divine  Com- 
panion, that  our  Deliverance  is  full  and  entire.  It  had 
been  admirable  Favour  to  have  mitigated  our  Mifery, 
but  we  have  a  perfect  Redemption  fyeetned  by  the 
Remembrance  of  thofe  dreadful  Evils  that  oppreft  us. 
As  the  three  Hebrew  Martyrs  came  unhurt  out  of  the 
fiery  Furnace,  'The  Hair  of  their  Heads  were  notfinged, 
ncr  their  Coats  changed,  nor  the  Smell  of  the  Fire  had 
pajjed  on  them,  Dan.  iii.  27.  So  the  Saints  above  have 
no  Marks  of  Sin  or  Mifery  remaining  upon  them, 
not  the  leaft  Spot  or  Wrinkle  to  blaft  their  Beauty,  nor 
the  leaft  Trouble  to  diminifh  their  BlefTednefs ;  but 
for  ever  poffefs  the  Fulnefs  of  Joy  and  Glory,  a  pure 
and  triumphant  Felicity. 

2.  The  Greatnefs  of  the  Divine  Love  towards 
fallen  Man  appears  in  the  Means  by  which  our  Re- 
demption is  accomplifhed.  And  thofe  are  the  Incar- 
nation and  Sufferings  of  the  Son  of  God.  The  In- 
carnation manifefts  this  Love  upon  a  double  Account. 

1.  In  regard  of  the  effential  Condition  of  the  Na- 
ture he  aflumed. 

2.  Its  Servile  State  and  Meannefs. 

1.  The  effential  Condition  of  the  human  Na- 
ture affumed  by  our  Redeemer  difcovers  his  tran- 
fcendent  Love  to  us.  For  what  Proportion  is  there 
between  God  and  Man  ?  Infinite  and  Finite  are  not 
Terms  that  admit  Comparifon,  as  Greater  and  Lefs  ; 
but  are  diftant,  as  All  and  Nothing.  The  whole 
World  before  him,  is  but  as  the  Drop  of  the  Bucket 
that  hath  fear  ce  Weight  to  fall-,  and  the  finall  Bufi  of 
the  Balance ',  that  is  not  of  Juch  Moment  as  to  turn  the 
Scales  1  'tis  as  nothing,  and  counted  lefs  than  nothings 

and 


164     The  Harmony  of  the  Divine  Attributes 

and  Vanity,  Ifa.  xl.  15,  17.     The  Deity  in  its  own 
Nature  includes  Independence  and  Sovereignty.  To 
be  a  Creature  implies  Dependence  and  Subjection. 
The  angelical  Nature  is   infinitely  inferiour   to  the 
Divine,  and  Man  is  lower  than  the  Angels  •,  yet  the 
Word  was  made  FleJJo.   Add  to  this,  he  was  not  made 
as  Adam  in  the  Perfection  of  his  Nature,  and  begin- 
ning the  firft  Step  of  his  Life  in  the  full  Exercife  of 
Reafon,  and  Dominion  over  the  Creatures,  but  he 
came  into  the  World  by  the  Way  of  a  natural  Birth, 
and  Dependence  upon  a  mortal   Creature.     The  e- 
ternal   Wifdom   of  the  Father  (looped  to  a  Sate  of 
Infancy,  which   is  moft  diftant  from  that   of  Wif- 
dom, wherein  though  the  Life,  yet  the  Light  of  the 
reafonable  Soul  is  not  vifible ;  and  the  mighty  God, 
to  a  Condition  of  Indigence  and  Infirmity.    The  Lord 
of  Nature  fubmitted  to  the  Laws  of  it.  Admirable 
Love !    wherein    God  feemed   to   forget   his   own 
Greatnefs,  and  the  Meannefs  of  the  Creature.  This 
is  more  endeared  to  us  by  confidering. 

2.  The  fervile  State  of  the  Nature  he  aflllmed. 
An  Account  of  this  we  have  in  the  Words  of  the 
Apoftle,  Phil,  ii,  5,  6,  7,  8.  Let  this  Mind  be  in  you, 
which  was  alfo  in  Chrijl ;  who  being  in  the  Form  of  God  ; 
that  is,  enjoying  the  Divine  Nature  with  all  its  Glo- 
ry eternally,  and  invariably.  As  to  be  in  the  Form 
of  a  King,  fignifies  not  only  to  be  a  King,  but  to 
have  all  the  confpicuous  Marks  of  Royalty,  the 
Crown,  Scepter,  Throne,  the  Guards  and  State  of 
a  King.  Thus  our  Saviour  poffeft  that  Glory  that 
is  truly  Divine,  before  he  took  our  Nature,  John 
xvii.  5.  The  Angels  adored  him  in  Heaven,  and  by 
him  Princes  reigned  on  the  Earth,  Prov.  viii.  15.  'Tis 
added,  He  thought  is  no  Robbery  to  be  equal  with  God, 
Phil.  ii.  6.  that  is,  being  the  efTential  Image  of 
the  Father,  he  had  a  rightful  PofTeflion  of  all  his  Per- 
fections i 


in  Contriving  Mans  Redemption.  i6r 

fe&ions  ;    yet   he  made  himfelf  of  no  Reputation,  and 
took  upon  him  the  Form  of  a  Servant,  and  was  made  in 
the  Likenefs  of  Man :  This  is  a  lower  Degree  of  Con  - 
defenfion   than   the    afluming     the   naked  human 
Nature.  A  Servant   is  not  (imply  a  Man,  there  be- 
ing many  Men  of  higher  Quality,  but  a  Man  in  a 
low  State.     Now  he  that  was  in  the  Form  of  God, 
lefTened  himfelf  into  the  Form  of  a  Servant ;  that  is, 
took  the  human  Nature  without  Honour,  attended 
with  its  Infirmities ;  fo  that  by  the  vifible  Condi- 
tion of  his  Life,  he  was  judged  to  be   an  ordinary 
Perfon,    and   not  that   under   that    Meannefs   the 
Lord   of  Angels  had   been   concealed.     This   will 
more  diftinctly   be  underftood,  if  we  confider   the 
Lownefs  of  his  Extraction,  the  Poverty  of  his  Birth, 
and   the  Tenour  of  his  Life   whillt   he   converfed 
with   Men.     What    Nation   was   more   defpicable 
in   the  Efteem  of  the  World  than   the   Jews?    yet 
of  their  Stock   Chrift  difdained  not  to  defcend  J. 
And  among     the   Jews   none  were   more  vilified 
than  the  Galileans ;    and   in  Galilee,   Nazareth  was 
a   contemptible  Village  •,    and  in  Nazareth   the  Fa- 
mily of  Jofeph  was  very  obfcure,  and  to  him  our 
Saviour  was  nearly  allied.     His  reputed  Father  was 
a  Carpenter,    and  his  Mother  a  poor  Virgin,    that 
offered  two  Pigeons  for  her  Purification.     He   firfl 
breathed  in  a  Stable,  and   was  covered  with  poor 
Swadling-cloaths,    who  was  Mafter  of  Heaven  and 
Earth,  and  adorns   all  Creatures  with   their  Glory. 
But  Love  made  him,  who  is  Heir  of  all  Things,  re- 
nounce the    Privilege  of  his  fupernatural  Sonfhip. 
Inconceivable  Condefcenfion  !  Therefore   an  Angel 
was  difpatched  from  Heaven,  who  appeared  with  a 

furprif- 

X  The  Jews  an  calUd  by  Tacitus,  Viliffima  pars  kivientiunu 
Lib.  5.  Hift. 


1 66     The  Harmony  of  the  Divine  Attributes 

furprifing  miraculous  Light,  the  vifible  Character 
of  his  Dignity,  to  prevent  the  Scandal  which  might 
arife  from  the  Meannefs  of  his  Condition,  and 
to  affure  the  Shepherds  that  the  Babe  which  lay  in 
the  Manger  was  the  Redeemer  of  the  World,  Luke 
ii.  12.  The  Courfe  of  his  Life  was  a  Preface,  and 
preparative  for  the  Death  of  the  Crofs.  He  had  a 
juft  Right  to  ail  that  Glory,  which  a  created  Nature 
perfonally  united  to  the  Deity  could  receive.  An 
eminent  Inftance  of  it  there  was  in  his  Transfigura- 
tion, when  Glory  defcended  from  Heaven  to  in- 
compafs  him  •,  that  which  was  fo  fhort  mould  have 
been  continual,  but  he  prefently  returned  to  the 
Lownefs  of  his  former  Condition.  The  Fulnefs  of 
the  Godhead  dwelt  in  him  bodily ',  yet  in  his  humble 
State  he  was  voluntarily  deprived  of  thofe  admi- 
rable Effects  which  mould  proceed  from  that  Uni- 
on. Strange  Seperation  between  the  Deity,  and 
the  Glory  that  refults  from  it !  God  is  Light,  and 
the  Son  is  the  Brightnefs  of  his  Father's  Glory,  yet 
in  his  Pilgrimage  upon  the  Earth  he  was  always 
under  a  Cloud.  Aftonifhing  Miracle!  tranfeend- 
ing  all  thofe  in  the  Compafs  of  Nature  •,  yet  the 
power  of  Love  effected  it.  He  was  made  not 
only  lower  than  the  Angels,  but  lefs  than  all  Men> 
Heb.  ii.  joining  (Oh  amazing  Abafement!)  the 
Majefty  of  God,  with  the  Meanefs  of  a  Worm,  PfaL 
xxii.  The  High  and  Lofty  One,  whom  the  Prophet 
faw,  exalted  on  a  High  Throne,  Ifa.  vi.  and  all  the 
Powers  of  Heaven  in  a  Pofture  of  Reverence  about 
him,  was  defpifed  and  rejected  of  Men-,  Ifa.  liii.  they 
turned  their  Eyes  from  him,  not  for  the  Luftre  of  his 
Countenance,  but  for  Shame. 

If  the  Lord  had  a  (Turned  our  Nature  in  its  moft 
honourable  Condition,  and  appeared  in  its  Beauty, 
the  Condefcenfion   were   infinite :    For  altho'  Men 

are 


in  Contriving  Mans  Redemption.  i6j 

arediftinguifhed  among  themfelves  by  Titles  of  Ho- 
nour, yet  as  two  Gloworms  that  mine  with  an  une- 
qual Brightnels  in  the  Night,  are  equally  obfeured 
by  the  Light  of  the  Sun  •,  fo  all  Men,  thofe  that 
are  advanced  to  the  moil  eminent  Degree,  as  well  as 
the  moft  abject  and  wretched,  are  in  the  fame  Di- 
ftance  from  God'.  But  He  emptied  himfelf  of  all  his 
Glory  •,  Phil.  ii.  He  grew  up  as  a  tender  Plants  and  as 
a  Root  out  of  a  dry  Ground,  there  was  no  Form  or  Come- 
linefs  in  him ;  Ifa.  liii.  2.  From  his  Birth  to  the 
Time  of  his  Preaching  he  lived  fo  privately,  as  only 
known  under  the  Quality  of  the  Carpenter's  Son. 
There  was  a  continual  Reprefllon  of  that  inconceiv- 
able Glory,  that  was  due  to  him  the  firft  Moment: 
of  his  appearing  among  Men.  In  fhort,  His  de- 
fpifed  Condition  was  an  Abafement  not  only  of  his 
Divinity,  but  his  Humanity.  And  how  confpicu- 
ous  was  his  Love  in  this  darkning  Condefcenfion  ? 
We  know  the  Grace  of  the  Lord  Jefus  Chrift,  that  tho9 
he  was  rich,  he  became  poor  for  our  Sakes,  2  Cor.  viii. 
9.  He  did  not  affume  that  which  was  due  to  the  Ex- 
cellency of  his  Nature,  but  what  was  convenient  for 
our  Redemption,  which  was  to  be  accomplifhed*by 
Sufferings. 

Where  can  be  found  an  Example  of  fuch  Love  ? 
Some  have  favourable  Inclinations  to  help  the  Di- 
ftreffed,  and  will  exprefs  fo  much  Companion  as  is 
confident  with  their  State  and  Quality  :  But  if,  in 
order  to  the  Relieving  of  the  Miferable,  one  muft 
fubmit  to  what  is  (hameful,  who  hath  an  Affection 
fo  ftrong  and  vehement  as  to  Purchafe  his  Brother's 
Redemption  at  the  Lofs  of  his  own  Honour  ?  Yet  the 
Son  of  God  defcended  from  his  Throne,  and  put  on 
our  vile  Mortality  :  He  parted  with  his  Glory,  that 
He  might  be  qualified  to  part  with  his  Life  for  our 
Salvation.  How  doth  this  exalt  hisCompaflion  to  us ! 

Add 


1 68      The  Harmony  of  the  Divine  Attributes 

Add  further,  He  took  our  Nature  after  it  had  loft 
its  primitive  Innocency.  The  natural  Diftance  be- 
tween God  and  the  Creature  is  infinite  -,  the  Moral 
between  God  and  the  finful  Creature,  if  poffible, 
is  more  than  infinite :  Yet  the  Mercy  of  our  Re- 
deemer  overcame  this  Diftance.  What  an  Extafy 
of  Love  tranfported  the  Son  of  God  fo  far  as  to 
ejpoufe  our  Nature,  after  it  was  depraved  and 
dishonoured  with  Sin  ?  He  was  effential  Innocence 
and  Purity,  yet  He  came  in  the  Similitude  of  finful 
Flefh,  Rom.  viii.  3.  which  to  outward  View  was  not 
different  from  what  was  really  finful.  He  was  the 
holy  Lawgiver,  yet  He  fubmitted  to  that  Law, 
which  made  Him  appear  under  the  Character  and 
Difreputation  of  a  Sinner.  He  paid  the  bloody 
Tribute  of  the  Children  of  Wrath,  being  circumcifed 
as  guilty  of  Adam's  Sin  ;  and  he  was  baptifed  as  guil- 
ty of  his  own. 

2.  The  moft  evident  and  fenfible  Proof  of  the 
Greatnefs  of  God's  Love  to  Mankind,  is  in  the 
Sufferings  of  our  Redeemer  to  obtain  our  Pardon. 
He  is  called  in  Scripture,  A  Man  of  Sorrows,  Ifa. 
liii.  The  Title  fignifies  their  Numbers  and  Quality. 
His  whole  Life  was  a  continual  Paftion  :  He  fuffer- 
ed  the  Contradiction  of  Sinners,  who,  by  their  malici- 
ous Calum  nies,  obfcured  the  Luftre  of  his  Miracles  and 
moft  innocent  Actions :  He  endured  the  Tempta- 
tions of  Satan  in  the  Defert:  He  was  often  in 
Danger  of  his  Life  :  But  all  thefe  were  nothing  in 
Comparifon  of  his  laft  Sufferings.  'Tis  therefore 
faid,  That  at  the  bare  Apprehenfion  of  them,  He 
began  to  be  forrowfttl,  as  if  he  had  never  felt  any 
Grief  till  then.  His  former  Afflictions  were  like 
fcattered  Drops  of  Rain  :  But  as  in  the  Deluge  all 
the  Fountains  beneath,  and  all  the  Windows  of  Heaven 
above  were  opened;  fo  in  our  Saviour's  laft  Sufferings, 

the 


in  Contriving  Mans  Redemption.  169 

the  Anger  of  God,  the  Cruelty  of  Men,  and  the  Fury 
of  Devils  broke  out  together  againft  him.  Andthatthe 
Degrees  of  his  Love  may  be  meafured  by  thofe  of  his 
Sufferings,  it  Will  be  fit  to  confider  them  with  re- 
fpect  to  his  Soul  and  his  Body.  TheGofpel  delivers 
to  us  the  Relation  of  Both. 

\  1.  Upon  his  Entrance  into  the  Garden,  Hecom- 
"  plains,  My  Soul  is  exceeding  forrowful,  even  unto 
Death.  There  were  prefent  only  Peter,  James  and 
John,  his  happy  Favourites,  who  afiured  him  of 
their  Fidelity  ;  there  was  no  vifible  Enemy  to  afflict 
Him,  yet  his  Soul  was  environ'd  with  Sorrows.  'Tis 
eafy  to  conceive  the  Injuries  he  fuffered  from  the 
Rage  of  Men,  for  they  were  terminated  upon  his 
Body  •,  but  how  to  underftand  his  inward  Sufferings, 
the  Wounds  of  his  Spirit,  the  Crois  to  which  his 
Soul  was  nailed,  is  very  difficult.  Yet  thefe  were 
inexpreffibly  greater,  as  the  vifible  Effects  declare. 
The  Anguifh  of  his  Soul  fo  affected  his  Body,  that 
his  Sweat  was  as  it  were  great  Drops  of  Blood,  the  mi- 
raculous Evidence  of  his  Agony.  The  Terror  was 
fo  dreadful,  that  the  Affiftance  of  an  Angel  could 
not  calm  it.  And  if  we  confider  the  Caufes  of  his 
Grief,  the  Difpofitions  of  Chrift,  and  the  Defign 
of  God  in  afflicting  him,  it  will  further  appear 
that  no  Sorrow  was  ever  like  his.  The  Caufes 
were, 

1.  The  Evil  of  Sin,  which  inconceivably  exceeds 
all  other:  For  the juft  Meafure  of  an  Evil  is  taken 
from  the  Good  to  which  it  is  oppofite,  and  of 
which  it  deprives  us.  Now  Sin  is  formally  oppo- 
fite to  the  holy  Nature  and  Will  of  God,  and  me- 
ritorioufly  deprives  of  his  bleffed  Prefence  for  ever. 
Therefore  God  being  the  fupreme  Good,  Sin  is 
the  fupreme  Evil.  And  Grief  being  the  Refent- 
ment    of  an  Evil,    that  which  is  proportioned  to 

the 


170      The  Harmony  of  the  Divine  Attributes 

the  Evil  of  Sin  muft  be  infinite.  Now  the  Lord 
Chrift  alone  had  perfect  Light  to  difcover  Sin  in 
its  true  Horror,  and  perfect  Zeal  to  hate  it  accord- 
ing to  its  Nature  :  For,  who  can  underiland  the 
Excellency  of  Good,  and  the  Malignity  of  Evil, 
but  the  Author  of  the  one  and  the  Judge  of  the 
other?  Who  can  fully  conceive  the  Guilt  of  Re- 
bellion againft  God,  but  the  Son  of  God,  who  is 
alone  able  to  comprehend  his  own  Majefty  ?  On  this 
Account  the  Grief  of  our  Redeemer  exceeded  all  the 
Sorrows  of  repenting  Sinners,  from  the  Beginning 
of  the  World.  For  our  Knowledge  is  fo  imperfect, 
and  our  Zeal  fo  remifs,  that  our  Grief  for  Sin  is 
much  beneath  what  it  is  worthy  of:  But  Sin  was  as 
hateful  to  Chrift  as  it  is  in  itfelf,  and  his  Sorrow 
was  equal  to  its  £vil. 

2.  The  Death  he  was  to  fuffer,  attended  with  all 
the  Curfes  of  the  Law,  and  the  terrible  Marks  of 
God's  Indignation  :  From  hence  it  is  faid,  He  began 
to  be  fore  amazed  and  to  be  very  heavy ',  Matt.  xiv.  34. 
'Tis  wonderful  that  the  Son  of  God,  who  had  per- 
fect Patience,  and  the  Strength  of  the  Deity  to 
fupport  him,  who  knew  that  his  Paflion  mould  foon 
pafs  away,  and  that  the  Iftue  mould  be  his  own 
glorious  Refurrection,  and  the  Recovery  of  lapfed 
Man,  that  he  mould  be  fhaken  with  Fear  and  op- 
prefTed  with  Sorrow  at  the  firit  Approaches  of  it : 
How  many  of  the  Martyrs  have,  with  an  undifturb- 
ed  Courage,  embraced  a  more  cruel  Death  ?  But 
to  them  it  was  difarmed  •,  whereas  our  Saviour  en- 
countred  it  with  all  its  formidable  Pomp,  with  its 
Darts    and   Poifon. 

3.  The  Wrath  of  God  was  inflamed  againft 
him.  For  altho'  he  was  perfectly  innocent,  and 
more  diftant  from  Sin  than  Heaven  is  from  the 
Earth,  yet  by  the  Ordination  of  God,  and  his  own 

Confent3 


in  Contriving  Mans  Redemption.  iyi 

Confent,  being  made  our  Sponibr,  the  Iniquity  of  us 
all  was  laid  upon  him  ;  Ifa.  liii.  He  fuffered  as  deep- 
ly as  if  he  had  been  guilty.  Vindictive  Juflice  was 
inexorable  to  his  Prayers  and  Tears.  Altho'  he  re- 
newed his  Requeft  with  the  greateft  Ardency,  as  it  is 
faid  by  the  Evangelift,  That  being  in  an  Agony,  he 
frayed  more  earneftly,  yet  God  would  not  fpare  him. 
The  Father  of  Mercies  faw  his  Son  humbled  in 
his  Prefence,  proftrate  on  the  Earth,  yet  deals 
with  him  in  extreme  Severity.  He  was  jlriken, 
f mitten  of  God,  and  afflifted.  And  who  is  able  to 
conceive  the  Weight  of  God's  Hand  when  he  pu- 
nifhes  Sin  according  to  its  Defert  ?  Who  can  under- 
ltand  the  Degrees  of  thofe  Sufferings  when  God 
exacts  Satisfaction  from  one  that  was  obliged,  and 
able  to  make  it  ?  How  piercing  were  thofe  Sorrows 
whereby  Divine  Juftice,  infinitely  incenfed,  was  to 
be  appeafed  ?  Who  knows  the  Confequence  of  thofe 
Words,  My  God,  my  God,  why  haft  thou  forfaken  me  ? 
3Tis  impofTible  to  comprehend,  or  reprefent  that 
great  and  terrible  Myftery.  But  thus  much  we 
may  understand,  That  Holinefs  and  Glory  being 
effential  to  the  Deity,  they  are  communicated  to 
the  reafonable  Nature  when  united  to  it :  But  with 
this  Difference,  that  Holinefs  neceffarily  refults  from 
Union  with  God:  For  Sin  being  infinitely  repug- 
nant to  his  Nature,  makes  a  Separation  between 
him  and  the  Creature:  But  Glory  and  Joy  are 
difpenfed  in  a  free  and  arbitrary  Manner.  This 
Dereliction  of  our  Saviour  mud  be  underftood 
with  refpect  to  the  fecond,  not  the  firft  Commu- 
nication. In  the  Extremity  of  his  Torments  all 
his  Affections  were  innocent  and  regular,  being 
,  only  raifed  to  that  Degree,  which  the  Vehemency  of 
the  Object  required.  He  expreft  no  Murmur  a- 
gainft  God,  nor  Anger  againit  his  Enemies.     His 

Faith, 


IJZ      The  Harmony  of  the  Divine  Attributes 

Faith,  Love,  Humility  and  Patience,  were  then  in 
their  Exaltation.  But  that  glorious  and  unfpeakable 
Joy,  which,  in  the  Courfe  or"  his  Life,  the  Deity  con- 
veyed to  him,  was  then  withdrawn.  An  impetuous 
Torrent  of  pure  unmixed  Sorrows  broke  into  his 
holy  Soul :  He  felt  no  refreming  Emanations,  fo 
that  having  loft  the  Senfe  of  prefent  Joy,  there  re- 
mained in  his  Soul  only  the  Hope  of  future  Joy. 
And  in  that  fad  Moment,  his  Mind  was  fo  intent 
upon  his  Sufferings,  that  he  feems  to  have  been  di- 
verted from  the  actual  Confederation  of  the  Glory 
that  attended  the  IfTue  of  them. 

Briefly,  All  comforting  Influences  were  fnfpended, 
but  without  Prejudice  to  the  perfonal  Union,  or 
the  Perfection  of  his  Grace,  or  to  the  Love  of  his 
Father  toward  him.  His  Soul  was  liable  to  Sor- 
rows, as  his  Body  to  Death.  For  the  Deity  is  the 
Principle  of  Life  as  well  as  of  Joy  :  And  as  the 
Body  of  Chrift  was  three  Days  in  the  State  of  Death, 
and  the  hypoftatical  Union  remained  entire  *,  fo 
his  Soul  was  left  for  a  Time  under  the  fearful  Im- 
preflions  of  Wrath,  yet  was  not  feparated  from  the 
Godhead.  And  although  he  endured  whatever  was 
neceflary  for  the  Expiation  of  Sin  •,  yet  all  vicious 
Evils,  as  Blafphemy,  Hatred  of  God,  and  any  o- 
ther  which  are  not  inflicted  by  the  Judge,  but  in 
Strictnefs  are  accidental  to  the  Punifhment,  and 
proceed  from  the  Weaknefs  or  Wickednefs  of  the 
Patient,  he  was  not  in  the  leaft  guilty  of.  Befides, 
when  his  Father  appeared  an  Enemy  againft  him,  at 
that  Time  he  was  infinitely  pleafed  in  his  Obedience  : 
But  with  thefe  Exceptions  our  blefled  Lord  fuffered 
whatever  was  due  to  us. 

The  Sorrows  of  his  forfaken  State  were  inex- 
preflibly  great;  for  according  to  the  Degree  and 
Senfe  we  have  of  Happinefs,  fuch  in  Proportion  is 

our 


in  Contriving  Mans  Redemption,        173 

our  Grief  for  the  Lofs  of  it.  Now  Chrift  had  the 
fulleft  Enjoyment,  and  the  higheft  Valuation  of 
God's  Favour.  His  Enjoyment  was  raifed  above 
what  the  moft  glorious  Spirits  are  capable  of:  All 
his  Faculties  were  pure  and  vigorous,  never  blunted 
with  Sin,  and  intimately  united  to  the  Deity. 
How  cutting  then  was  it  to  his  Soul,  to  be  fuf- 
pended  from  the  perfect  Vifion  of  God  ?  To  be 
divorced  as  it  Were  from  himfelf,  and  to  lofe  that 
Paradife  he  always  had  within  him  ?  If  all  the 
Angels  of  Light  were  at  once  deprived  of  their 
Glory,  the  Lofs  were  not  equal  to  this  dreadful 
Eclipfe  of  the  Sun  of  Righteoufnefs  :  As  if  all  the 
Stars  were  extinguifhed,  the  Darknefs  would  not  be 
fo  terrible,  as  if  the  Sun  the  Fountain  of  Light 
were  put  out.  Whatever  his  Sufferings  were  in 
Kind,  yet  in  Degree  they  were  anlwerable  to  the 
full  and j uft  Defert  of  Sin,  and  furpaffed  the  Power 
of  the  human  or  angelical  Nature  to  endure.  In 
fhort,  his  Sorrows  were  only  equalled  by  that  Love 
which   procured    them. 

And  as  the  Sufferings  inflicted  by  the  Hand  of 
God,  fo  the  Evils  he  endured  from  Men,  declare  the 
Infinitenefs  of  our  Redeemer's  Love  to  us.  For  the 
further  Difcovery  of  it,  'tis  neceffary  to  reflect  upon 
his  Death,  which  is  fet  down  by  the  Apoftle  as  the 
lowed  Degree  of  his  Humiliation,  in  which  the 
Succefiion  of  all  his  Bodily  Sufferings  is  included, 
it  being  the  Complement  of  all.  And  if  we  confi- 
de r  the  Quality  of  it,  the  Goodnefs  of  our  Re- 
deemer, will  be  more  vifible  in  his  voluntary  Sub- 
miflion  to  it.  Two  Circumftances  make  the  Kind  of 
Death  which  is  to  be  differed,  very  terrible  to  us, 
Ignominy  and  Torment  •,  and  they  eminently  concur 
in  the  Death  of  the  Crofs. 

1.  The  greateit  Ignominy  attended  it,  and  that 

M  in 


174     The  Harmony  of  the  Divine  Attributes 

in  the  Account  of  God  and  Men.  As  Honour  is  in 
honor  ante,  and  depends  upon  the  Efteem  of  others ; 
fo  Infamy  confifts  in  the  Judgment  of  others.  Now 
in  the  Account  of  the  World  every  Death  inflicted 
for  a  Crime  is  attended  with  Difgrace :  But  that 
receives  its  Degrees  from  the  Manner  of  it.  To  be 
executed  privately  is  a  Favour,  but  to  be  made  a 
Spectacle  to  the  Multitude,  encreafes  the  Difhonour 
of  one  that  fuffers.  When  Death  is  fpeedily  in- 
flicted, the  Senie  of  Shame  is  prefently  paft ;  but 
to  be  expofed  to  publick  View  for  many  Hours,  as  a 
Malefactor,  whilft  the  Beholders  deteft  the  Crime, 
and  abhor  the  Punifhment,  is  an  heavy  Aggravation 
of  it.  Beheading,  which  is  fuddenly  difpatched  by 
a  Sword  or  Military  Inflrument,  and  therefore 
more  honourable,  was  a  Privilege :  But  to  hang 
on  the  Crofs,  was  the  mod  confpicuous  Mark  of  the 
publick  Juftice  and  Difpleafure  :  A  fpecial  Infamy 
was  copcommitant  with  it.  Among  the  Jews, 
hanging  on  a  Tree  was  branded  with  the  Curfe : 
Therefore  God  commanded  that  the  Bodies  of  thofe 
that  were  hanged  on  a  Tree  Jhould  be  taken  down  in  the 
Evening,  that  the  Land  might  not  be  defiled  with  a 
Curfe-,  Deut.  xxi.  23.  And  the  Judgment  of  other 
Nations  was  anfwerable :  *  For  it  was  only  in- 
flicted on  the  mod  infamous  Offender^  as  Fugitives, 
Slaves,  Thieves,  and  Traitors,  fuch  whom  the 
Lownefs  of  their  Quality,  or  the  Height  of  their 
Crimes  rendred  unworthy  of  any  Refpect.  Hence 
'tis,    that   Cicero,    -J-  to  aggravate  the    Cruelty    of 

Verres, 

*  Pone  Crucem  Servo.  Jjuven.  Sat.  6.  f  Liberi  Homines 
aut  Cives  Romani  hoc  fupplicio  affici  non  potcrant,  nifi  fervi  pce- 
nae  flerit.  Facinus  eft  vincire  Romanum  Civem,  Scelus  eft  ver- 
berare,  Prope  Parricidum  necare,  quid  dicam  in  Crucem  tollere  r 
Verbo  quidem  fa;is  di^no  jam  fte&iia  res  appellari  nwllo  modo 
Poteft. 


in  Contriving  Mans  Redemption,  175 

Verres,  in  crucifying  a  Roman  Citizen,  calls  it  a 
namelefs  Wickednefs.  No  Eloquence  could  exprefs 
the    Indignity. 

2.  The  Pain  of  that  Death  was  extreme.  The 
Hands  and  Feet,  thole  Parts  wherein  the  Complexion 
of  the  Nerves  meet,  and  are  of  an  exquifite  Senfe, 
were  nailed.  Crucified  Perfons  fufTered  a  flow 
Death,  but  quick  Torments :  They  felt  themfelves 
die.  Therefore  in  Pity  the  Soldiers  broke  their 
Legs,  to  put  a  Period  to  their  Mifery.  And  to  com- 
plete their  Punifhment,  they  were  judged  unworthy 
to  enjoy  the  Privilege  of  the  Grave,  repofe  in  the 
Bofom  of  the  Earth  our  common  Mother,  the  laft 
Confolation  of  the  Dead,  but  were  expofed  as  a  Prey- 
to  Birds  and  Beads. 

Now  the  Son  of  God  endured  no  gentler  nor  no- 
bler Death  than  that  of  the  Crofs.  His  pure  and 
gracious  Hands,  which  were  never  ftretched  out  but 
to  do  good,  were  pierced  •,  and  thofe  Feet,  which  bore 
the  Redeemer  of  the  World,  and  for  which  the 
Waters  had  a  Reverence,  were  nailed.  His  Body, 
the  precious  Workmanfhip  of  the  Holy  Ghoft,  the 
Temple  of  the  Deity,  was  deftroyed.  He  that  is 
the  Glory  of  Heaven,  was  made  the  Scorn  of  the 
Earth  :  The  King  of  Kings  was  crucified  between 
two  Thieves  in  Jerufalem^  at  their  facred  Feafl,  in 
the  Face  of  the  World.  His  naked  Body  was  ex- 
pofed on  the  Crofs  for  three  Hours,  only  covered 
with  a  Veil  of  Darknefs.  This  was  fuch  a  ftupen- 
dous  Submiffion  of  the  Son  of  God,  that  his  Death 
aftonifhed  the  Univerfe  in  another  Manner,  than  his 
Birth  and  Life,  his  Refurreclion  and  Afcenfion. 
NUniverfal  Nature  relented  at  his  laft  Sufferings.  The 
Sun  was  ftruck  with  Horror,  and  withdrew  its 
Light  •,  it  did  not  appear  crowned  with  Beams,  when 
the  Creator  was  with  Thorns.  The  Earth  trembled, 
M  2  and 


lj6       the  Harmony  of  the  Divine  Attributes 

and  the  Rocks  rent;  the  mod  infenfible  Creatures 
fympathifed  with  him  ;  and  'tis  in  this  we  have  the 
mod  vifible  Inftance  of  Divine  Love  to  us. 

The  Scripture  diftinctly  reprefents  the  Love  of 
God  in  giving  his  Son,  and  the  Love  of  Chrift  in 
giving  himfelf  to  die  for  Man,  and  both  require  our 
deepeft  Confideration. 

The  Father  exprefted  fuch  an  Excefs  of  Love,  that 
our  Saviour  himfelf  fpeaks  of  it  with  Admiration  : 
God  Jo  loved  the  V/orld,  that  he  gave  his  only  begotten 
Son,  that  whofoever  believes  on  him  Jhould  not  perijh, 
but  have  everlafting  Life,  John  iii.  16.  If  Abraham's 
Refolution  to  offer  his  Son,  was  in  the  Judgment  of 
God  a  convincing  Evidence  of  his  Affection,  Gen, 
xxii.  j  2.  how  much  more  is  the  actual  Sacrificing  of 
Chrift  the  ftrongeft  Proof  of  God's  Love  to  us  ? 
For  God  had  a  higher  Title  to  lfaac  than  Abraham 
had :  The  Father  of  Spirits  hath  a  nearer  Claim, 
than  the  Fathers  of  Flefh.  Abraham's  Readinefs 
to  offer  up  his  Son  was  Obedience  to  a  Command, 
not  his  own  Choice  •,  'twas  rather  an  Act  of  Juftice 
than  Love,  by  which  he  rendered  to  God  what  was 
his  own.  But  God  /pared  not  his  own  Son  in  whom 
he  had  an  eternal  Right  :  And  he  was  not  only  free 
from  Obligation,  but  not  fued  to  for  our  Salvation 
in  that  wonderful  Way.  For  what  human  or  an- 
gelical Underflanding  could  have  conceived  fuch  a 
Thought,  that  the  Son  of  God  fhould  die  for  our  Re- 
demption ?  The  mod  charitable  Spirits  in  Heaven 
had  not  a  glimmering  Inclination  towards  this  ad- 
mirable Way  of  faving  us.  It  had  been  an  impious 
Blafphemy  to  have  defired  it  \  fo  that  Chrift  is  the 
moftabfolute  Gift  of  God  to  us.  Befides,  the  Love 
of  Abraham  is  to  be  meafured  by  the  Reafons  that 
might  excite  it ;  For  according  to  the  Amiablenefs 
of  the  Object,    fo  much  greater   is  the   Love  thac 

gives 


in  Contriving  Mans  Redemption.  177 

gives  it.  Many  endearing  Circumftances  made  IJaac 
the  Joy  of  his  Father :  He  was  an  only  Son,  mira- 
culoufly  obtained,  after  many  Prayers  and  long  Ex- 
pectation of  his  Parents,  when  natural  Vigour  was 
fpent,  and  all  Hopes  dead  of  having  a  furviving 
Heir ;  he  was  in  the  Spring  of  his  Youth,  and  the 
Root  of  all  the  Promifes,  that  in  him  a  Progeny  as 
numerous  as  the  Stars,  and  that  the  Mefiiah  infi- 
nitely more  worthy  than  all  the  reft  fhould  come  ; 
yet  at  the  beft  he  was  an  imperfect  mortal  Crea- 
ture, fo  that  but  a  moderate  Affection  was  regular- 
ly due  to  him.  Whereas  our  Redeemer  was  not  a 
mere  Man,  or  an  Angel,  but  God's  only  begotten 
Son,  which  Title  fignifies  his  Unity  with  him  in  his 
State  and  Perfections  ;  and  according  to  the  Excel- 
lency of  his  Nature,  fuch  is  his  Father's  Love  to 
him.  St.  John  reprefents  to  us  that  God  is  Love  \ 
not  charitable,  and  loving,  that  is  too  weak  an 
Expreffion,  but  Love  itlelf.  The  Divine  Nature 
is  infinite  efTential  Love,  in  which  other  Perfections 
are  included.  And  he  produces  the  ftrongeft  and 
moft  convincing  Teftimony  of  it,  John  iv.  9.  In  this 
was  manifefted  the  Love  of  God  to  us,  becaufe  that  God 
fent  his  only  begotten  Sen  into  the  World,  that  we  might 
live  through  him.  The  Love  of  God  in  all  temporal 
Blefiings,  is  but  faint  in  the  Companion  with  the 
Love  that  is  expreft  in  our  Redeemer.  As  much  as 
the  Creator  exceeds  the  Creature,  the  Gift  of 
Chrift  is  above  the  Gift  of  the  whole  World. 
Herein  is  Love,  faith  the  Apoftle,  that  is  the  clear- 
er! and  higheft  Expreffion  of  it  that  can  be,  God  fent 
his  Son  to  be  a  Propitiation  for  our  Sins.  The  Wifdom 
and  Power  of  God  did  not  act  to  the  utmoft  of 
their  Efficacy  in  the  Creation,  he  could  frame  a  more 
glorious  World ;  but  the  Love  of  God  in  our 
ftrange  Salvation  by  Chrift,  cannot  in  a  higher  De- 
M  3  gree 


178      The  Harmony  of  the  Divine  Attributes 

gree  be  exprefTed.  As  the  Apoftle,  to  fet  forth  how 
facred  and  inviolable  God's  Promife  is,  faith,  Heb. 
vi.  17.  that  becaufe  be  could  /ware  by  no  Greater,  he 
fware  by  Himfelf-,  fo  when  he  would  give  the  mod 
excellent  Teftimony  of  his  Favour  to  Mankind,  he 
gave  his  Eternal  Son,  the  Heir  of  his  Love  and  Blef- 
fednefs.  The  giving  of  Heaven  itfelf,  with  all  its 
Joys  and  Glory,  is  not  fo  perfect  and  full  a  Demon- 
flration  of  the  Love  of  God,  as  the  giving  of  his  Son 
to  die  for  us. 

'Tis  an  endearing  Circumfbance  of  this  Love,  that 
it  warmed  the  Heart  of  God  from  Eternity,  and  was 
never  interrupted  in  that  vaft  Duration.  Great  Be- 
nefits that  come  from  a  fudden  Flufh  of  Affection, 
are  not  fo  highly  eftimable,  as  when  difpenfed  with 
Judgment  and  Counfel ;  becaufe  they  do  not  argue 
in  the  Giver  fuch  a  true  Valuation,  and  fixed  Love 
of  the  Perfon  that  receives  them.  The  Spring- 
tide may  be  followed  by  as  low  an  Ebb  ;  the  Bene- 
factor may  repent  of  his  Favours  as  fpent  in  vain  : 
But  our  Salvation  by  Chrifl  is  the  Product  of  God's 
eternal  Thoughts,  the  Fruit  of  Love  that  ever  re- 
mains. He  was  delivered  by  the  determinate  Counfel, 
and  Fore- knowledge  of  God,  to  fuffer  for  us,  Abls  ii.  23 
Before  the  World  began,  we  were  before  the  Eyes, 
nay  in  the  Heart  of  God.  And  yet  the  Continuance 
of  this  Love  through  infinite  Ages  pad,  is  lefs  than 
the  Degree  of  it. 

According  to  the  Rule  of  common  Efteem,  a  great- 
er Love  was  exprefTed  to  wretched  Man,  than  to 
Chrifl  himfelf :  For  we  expend  Things  lefs  valuable 
for  thofe  that  are  more  precious;  fo  that  God  in 
giving  him  to  die  for  us,  declared  that  our  Salva- 
tion was  more  dear  to  him  than  the  Life  of  his  only 
Son.  When  no  meaner  Ranfom  than  the  Blood 
Royal  of  Heaven  could  purchafe  our  Redemption, 

God 


"in  Co?itriving  Mans  Redemption.  i~g 

God  delighted  in  the  Expence  of  that  facred  Trea- 
fureforus.  It  pkafed  the  Lord  to  bruife  him,  Ifa.  liii. 
Though  the  Death  of  Chrift  abfolutely  confidered 
was  the  higheft  Provocation  of  God's  Difpleafure, 
and  brought  the  greater!:  Guilt  upon  the  Jews,  for 
which  Wrath  came  upon  them  to  the  uttermoft  -,  yet  in 
refpect  of  the  End,  namely  the  Salvation  of  Men, 
'twas  the  moft  grateful  Offering  to  him,  a  Sacri- 
fice of  a  fweet  fmelling  Savour,  Ephef.  v.  2.  God 
repented  that  he  made  Man,  but  never  that  he 
redeemed  him. 

And  as  the  Love  of  the  Father,  fo  the  Love  of 
Chrift  appears  in  a  fuperlative  Manner  in  dying 
for  us.  Greater  Love  hath  no  Man  than  this,  that  a 
Man  lay  down  his  Life  for  his  Friend,  John  xv.  8.  There 
is  no  Kind  of  Love  that  exceeds  the  Affection  which 
is  expreffed  in  dying  for  another :  But  there  are  di- 
vers Degrees  of  it :  And  the  higheft  is  to  die  for 
our  Enemies.  The  Apoftle  faith,  Rom*  v.  7.  Per- 
haps for  a  good  Man  fome  would  dare  to  die.  'Tis 
poffible,  Gratitude  may  prevail  upon  one,  who  is  un- 
der ftrong  Obligations,  to  die  for  his  Benefactor. 
Or  fome  may  from  a  generous  Principle  be  willing 
with  the  Lofs  of  their 'Lives  to  prefer ve  one,  who 
is  a  general  and  publick  Good  :  But  this  is  a  rare, 
and  almoft  incredible  Thing.  'Tis  recorded  as  a 
miraculous  Inftance  of  the  Power  of  Love,  that  the 
two  Sicilian  Philofophers,  Damon  and  Pithias,  each 
had  Courage  to  die  for  his  Friend.  For  one  of 
•  them  being  condemned  to  die  by  the  Tyrant,  and 
defiring  to  give  the  laft  Farewel  to  his  Family,  his 
Friend  entred  into  Prifon  as  his  Surety,  to  die  for 
him  if  he  did  not  ruturn  at  the  appointed  lime : 
And  he  came,  to  the  Amazement  of  all,  that  expected 
the  IfTue  of  fuch  a  hazardous  Caution.  Yet  in  this 
Example  there  feems  to  be  in  the  lecond  fuch  a  Con- 
fidence 


180     The  Harmony  of  the  Divine  Attributes 

fidence  of  the  Fidelity  of  the  firft,  that   he   was  af- 
fured  he  fhould  not  die  in  being  a  Pledge  for  him  : 
And  in  the  firft  it  was  not  mere  Friendship,  orSenfe 
of  the  Obligation,  but  the  Regard  of   his  own  Ho- 
nour that  made  him  refcue  his  Friend  from  Death. 
And  if  Love  were  the  fole  Motive,  yet  the  higheft 
ExprefTion  of  it  was  to  part  with  a  fhort  Life,  which 
in  a  little  Time  muft  have  been  refigned  by  the  Order 
of  Nature.     But  the  Love  of  our  Saviour  was   fo 
pure  and  great,  there  can  be  no  Refemblance,  much 
lefs  any  Parallel  of  it.     For  he  was    perfectly    holy, 
and  fo  the  Privilege  of  Immortality  was  due  to  him, 
and  his  Life  was  infinitely  more  precious  than   the 
Lives  of  Angels  and  Men,  yet  he  laid  it  down,  and 
fubmitted  to  a  curfed  Death,  and  to  that  which  was 
infinitely  more  bitter,  the  Wrath  of  God.     And  all 
this  for  finful  Men,  who   were    under  the  juft  and 
heavy  Difpleafure  of  the   Almighty.     He   loved  us> 
and  gave   bimjelf  for  us,  Gal.  2.  20.  If  he  had  only 
interpofed  as   an  Advocate  to  fpeak  for   us,  or  only 
had  acted  for  our  Recovery,  his  Love  had  been  ad- 
mirable •,  but  he  fuffered  for   us.     Ke   is  not   only 
our  Mediator,  but  Redeemer  -,  not  only  Redeemer, 
but  Ranfom  *. 

5Twas  excellent  Goodnefs  in  David,  when  he  faw 
the  Deftruction  of  his  People,  to  offer  himfelf  and 
Family  as  a  Sacrifice  to  avert  the  Wrath  of  God 
from  them.  But  his  Pride  was  the  Caufe  of  the 
Judgment,  whereas  our  Redeemer  was  perfectly 
innocent,  2  Sam.  xxiv.  17.  David  interceded  for  his 
Subjects ;  Chrift  for  his  Enemies.  He  received  the 
Arrows  of  the  Almighty  into  his  Breaft  to  fhelter 
us.      He  bore  our   Griefs,  and  carried  our   Sorrows  ; 

he 


*  Qui   me   tantum   &  femel   dicendo    fecit,  in    reiiciendo  & 
dixit  multa,  &   geflit   mira,  &  pertulit  indigna.  Bern. 


in  Contriving  Mans  Redemption.  181 

he  was  wounded  for  our  TranfgreJ/ions,  he  was  bruifed 
for  our  Iniquities  ;  the  Chafiifement  of  our  Peace  was 
upon  him,  and  with  his  Stripes  we  are  healed,  Ifa.  liii.  4,  5. 
Among  the  Romans  the  defpotick  Power  was  fo 
terrible,  that  if  a  Slave  had  attempted  upon  the  Life 
of  his  Matter,  all  the  reft  had  been  crucified  with 
the  guilty  Perfon.  But  our  gracious  Matter  died 
for  his  Slaves  who  had  confpired  againft  him.  He 
fhed  his  Blood  for  thofe  who  fpik  it. 

And  the  Readinefs  of  our  Lord  to  fave  us,  though 
by  the  fharpeft  Sufferings,  magnifies  his  Love. 
When  the  richeft  Sacrifices  under  the 'Law  were  in- 
sufficient to  take  away  Sin,  and  no  lower  Price  than 
the  Blood  of  God  could  obtain  our  Pardon,  upon  his 
entring  into  the  World  to  execute  that  wonderful 
Commiffion  which  coft  him  his  Life,  with  what  Ar- 
dour of  Affection  did  he  undertake  it !  Lo9  I  come  to 
do  thy  will,  0  God,  Heb.  x.  5,  6,  7.  When  Peter , 
from  carnal  Affection,  looking  with  a  more  tender 
Eye  on  his  Matter's  Life  than  our  Redemption,  de- 
precated his  Sufferings,  Mafter,  fpare  thyfelf;  he 
who  was  incarnate  Goodnefs,  and  never  quenched 
the  fmoaking  Flax,  expreffes  the  fame  Indignation 
againft  him,  Get  thee  behind  me,  Satan,  as  he  did 
formerly  againft  the  Devil  tempting  to  worfhip  him. 
He  efteemed  him  the  worft  Adverfary  that  would 
divert  him  from  his  Sufferings  :  He  longed  for  the 
Baptifm  of  his  Blood.  And  when  Death  was  in  his 
View,  with  all  the  Circumftances  of  Terror,  and 
the  fupreme  Judge  ftood  before  him  ready  to  inflict 
the  juft  Punimment  of  Sin  •,  tho'  the  Apprehenfion 
of  it  was  fo  dreadful  that  he  could  fcarce  live  un- 
der it,  yet  he  refolved  to  accomplifh  his  Work. 
Our  Salvation  was  amiable  to  him  in  his  Agony. 
This  is  fpecially  obferved  by  the  Evangelift,  John 
xiii.  1 .  That  Jefus  having  loved  his  own,  he  loved  them 

to 


182      The  Harmony  of  the  Divine  Attributes 

to  the  End,  When  the  Soldiers  came  to  feize  upon 
him,  though  by  one  Word  he  could  have  comman- 
ded Legions  of  Angels  for  his  Refcue,  yet  he  yielded 
up  himlelf  to  their  Cruelty.  'Twas  not  any  Defect 
of  Power,  but  the  Strength  of  his  Love  that  made 
him  to  fuffer.  He  was  willing  to  be  Crucified,  that 
we  might  be  Glorified  :  Our  Redemption  was  fweet- 
er  to  him  than  Death  was  bitter,  by  which  it 
was  to  be  obtained.  'Twas  excellently  faid  by  Phe- 
recides  J,  That  God  transformed  himfelf  into 
Love  when  he  made  the  World  :  But  with  greater 
Reafon  'tis  faid  by  the  Apoftle,  God  is  Love,  when 
he  redeemed  it.  'Twas  Love  that  by  a  miraculous 
Condefcenfion  took  our  Nature,  accompli  mi  ng  the 
Defire  of  the  Myftical  Spoufe,  Let  him  kifs  me  with 
the  Kijjes  of  his  Mouth :  'Twas  Love  that  (looped 
to  the  Form  of  a  Servant,  and  led  a  poor  defpifed 
Life  here  below :  'Twas  Love  that  endured  a  Death, 
neither  eafy  nor  honourable,  but  moft  unworthy  of 
the  Glory  of  the  divine,  and  the  Innocency  of 
the  human  Nature.  Love  chofe  to  die  on  the 
Crofs,  that  we  might  live  in  Heaven,  rather  than 
to  enjoy  that  Bleffednefs,  and  leave  Mankind  in 
Mifery. 


J  Eis  Erota  metablethai  teen  Dia  mellonta  demiourgein. 


CHAP. 


In  Contriving  Mans  Redemption,         \$* 

CHAP.    X. 

Divine  Mercy  is  magnified  in  the  Excellency  of  the  State 
to  which  Man  is  advanced.  He  is  enriched  with  higher 
Prerogatives,  under  a  better  Covenant,  entitled  to  a 
mere  glorious  Reward  than  Adam  at  firft  enjoyed. 
'The  human  Nature  is  perfonally  united  to  the  Son  of 
God.  Believers  are  fpiritually  united  to  Chrift.  The 
Gofpel  is  a  better  Covenant  than  that  of  the  Law. 
7/  admits  of  Repentance  and  Reconciliation  after 
Sin.  It  accepts  of  Sincerity  inftead  of  Perfection. 
It  affords  fupernatural  Affiftance  to  Believers,  where- 
by they  jhall  be  viclorious  over  all  Oppofition  in  their 
Way  to  Heaven.  The  Difference  between  the  Grace 
of  the  Creator  and  that  of  the  Redeemer.  The  Sta- 
bility of  the  New-Covenant  is  built  on  the  Love  of 
God  which  is  unchangeable,  and  the  Operations  of  his 
Spirit  that  are  effeclual.  The  Mutability  andWeaknefs 
of  the  human  Will,  and  the  Strength  of  Temptations 
Jhall  not  fruftrate  the  merciful  Defign  of  God  in  regard 
of  his  Elecl.  The  glorious  Reward  of  the  Gofpel 
exceeds  the  primitive  Felicity  of  Adam,  in  the  Place 
of  it,  the  higheft  Heaven^  Adam's  Life  was  attend- 
ed with  innocent  Infirmities,  from  which  the  glorified 
Life  is  entirely  exempt.  The  Felicity  of  Heaven  ex- 
ceeds the  fir  it,  in  the  Manner,  Degrees,  and  Continu- 
ance of  the  Fruition. 

TH  E  third  Confideration,  which  makes  the 
Love  of  God  fo  admirable  to  lapfed  Man,  is, 
the  Excellency  of  that  State  to  which  he  is  advanced 
by  the  Redeemer.  To  be  only  exempted  from  Death 
is  a  great  Favour :  The  Grace  of  a  Prince  is  eminent 
in  releafing  a  condemned  Perfon  from  the  Punifh- 
ment  of  the  Law.     This  is  fumcient  for  the  Mercy 

of 


1 84.      The  Harmony  of  the  Divine  Attributes 

of  Man,  but  not  for  the  Love  of  God  :  He  pardons 
and  prefers  the  Guilty  •,  he  refcues  us  from  Hell,  and 
raifes  us  to  Glory  •,  he  beftows  Eternity  upon  thofe 
who  were  unworthy  of  Life.  The  Excellency  of 
our  Condition  under  the  Gofpel  will  be  fet  off,  by 
compairing  it  with  that  of  innocent  Man  in  Paradife. 
*Tis  true,  he  was  then  in  a  State  of  Holinefs  and  Ho- 
nour, and  in  pefect  Poffefiion  of  that  Bleffednefs 
which  was  fuitable  to  his  Nature  •,  yet  in  many  Re- 
ipe&s  our  laft  State  tranfcends  our  firft,  and  redeem- 
ing Love  exceeds  creating. 

If  Man  had  been  only  reftored  to  his  forfeited 
Rights,  to  the  Enjoyment  of  the  fame  Happinefs 
which  was  loft,  his  firft  State  were  moil  defirable  ; 
and  it  had  been  greater  Goodnefs  to  have  preferved 
him  innocent,  than  to  recover  him  from  Ruin.  As 
he  that  preferves  his  Friend  from  falling  into  the 
Hands  of  the  Enemy,  by  interpofing  between  him 
and  Danger,  in  the  Midft  of  the  Combat,  delivers 
him  in  a  more  noble  Manner,  than  by  paying  a  Ran- 
fom  for  him  after  many  Days  fpent  in  woful  Capti- 
vity. And  that  the  Phyfician  is  more  excellent  in  his 
Art,  who  prevents  Difeafes,  and  keeps  the  Body  in 
Health  and  Vigour,  than  another  that  expels  them 
by  fharp  Remedies.  But  the  Grace  of  the  Gofpel 
hath  fo  much  mended  our  Condition,  that  if  it  were 
offered  to  our  Choice,  either  to  enjoy  the  innocent 
State  of  Adam,  or  the  renewed  by  Chrift,  it  were 
Folly  like  that  of  our  firft  Parents,  to  prefer  the  for- 
mer before  the  latter.  The  Jubilee  of  the  Law  re- 
ftored to  the  fame  Inheritance  ;  but  the  Jubilee  of 
the  Gofpel  gives  us  the  Inveftiture  of  that  which  is 
tranfcendently  better  than  what  we  at  firft  poffeffed. 
Since  the  Day-fpring  from  on  High  hath  vi/ited  us  in 
tender  Mercy^  we  are  enriched  with  higher  Preroga- 
tives, and  are  under  a  better  Covenant,  and  enti- 
tled 


in  Contriving  Mans  Redemption.  185 

tied  to  a  more    glorious  Reward,  than  was  due  to 
Man  by  the  Law  of  his  Creation. 

Firfty  The  human  Nature  is  raifed  to  an  higher 
Degree  of  Honour,  than  if  Man  had  continued  in  his 
innocent  State. 

1.  By  its  intimate  Union  with  the  Son  of  God. 
He  aftumed  it  as  the  fit  Inftrument  of  our  Redemp- 
tion, and  preferred  it  before  the  angelical,  which 
furpaffed  Man's  in  his  primitive  State.  The  Fulnefs  of 
the  God-head  dwells  in  our  Redeemer  bodily ',  Col.  ii.  9. 
From  hence  it  is,  that  the  Angels  defcend  to  pay 
Him  Homage  at  his  Birth,  and  attended  his  Majefty 
in  his  Difguile.  The  Son  of  Man  hath  thofe  Titles 
which  are  above  the  Dignity  of  any  mere  Creature ; 
He  is  King  of  the  Church,  and  Judge  of  the  World ; 
he  exercifes  divine  Power,  and  receives  divine 
Praife.  Briefly,  The  human  Nature  in  our  Redeem- 
er is  an  AfTociate  with  the  Divine ;  and  being  made 
a  little  lower  than  the  Angels  for  a  Time,  is  now  ad- 
vanced  far  above  all  Principalities  and  Powers,  Ephef.  i. 
21. 

2.  In  all  thofe  who  are  Partakers  of  Grace  and 
Glory  by  the  Lord  Jefus.  Adam  was  the  Son  of  God 
by  Creation,  but  to  be  joined  to  Chrift  as  our  Head 
by  a  Union  lb  intimate,  thatitf  lives  in  us,  and  counts 
himfelf  incomplete  without  us,  and  by  that  Union 
to  be  adopted  into  the  Line  of  Heaven,  and  there- 
by to  have  an  Interelt  in  the  exceeding  great  and  pre- 
cious Promifes  of  the  Gofpel  •,  to  be  conftituted  Heirs 
of  God,  and  Co-heirs  with  Chrift ,  are  fuch  Difcove- 
ries  of  the  Dignity  of  our  fupernatural  State,  that 
the  loweft  Believer  is  advanced  above  Adam  in  all  his 
Honour.  Nay,  the  Angels,  though  fuperior  to 
Man  in  the  Excellency  of  their  Nature,  yet  are  ac- 
cidentally lower  by  the  Honour  of  our  Alliance : 
Their  King  is  our  Brother.  And  this  relative  Dig- 
nity 


1 86      The  Harmony  of  the  Divine  Attributes 

nity  which  feems  to  eclipfe  their  Glory,  might  ex- 
cite their  Envy  •,  but  fuch  an  ingenious  Goodnefs 
dwells  in  thofe  pure  and  bleffed  Spirits,  that  they 
rejoice  in  our  Reftoration  and  Advancement. 

To  this  I  mall  add,  that  as  the  Son  of  God  hath  a 
fpecial  Relation  to  Man,  fo  the  mod  tender  Affecli- 
ons  for  him.  To  illuftrate  this  by  a  fenfible  Inftance  : 
Angels  and  Men  are  as  two  different  Nations  in 
Language  and  Cufloms,  but  under  the  fame  Empire  : 
And  if  a  Prince  that  commands  two  Nations  mould 
employ  one  for  the  Safety  and  Profperity  of  the  o- 
ther,  it  were  an  Argument  of  fpecial  Favour.  Now 
the  Angels  are  fent  forth  to  minifter  for  them  who  are 
Heirs  of  Salvation*  Heb.  i.  14.  Befides,  in  two  o- 
ther  Things  the  peculiar  Affection  of  the  Prince 
would  be  mod  evident  to  that  Nation. 

1.  If  he  put  on  their  Habit,  and  Attire  himfelf  ac- 
cording to  their  Fafhion. 

2.  If  he  fixed  his  Refidence  among  them.  Now  the 
Son  of  God  was  cloathed  with  our  Flefli,  and  found 
in  Fajhion  as  a  Man*  and  for  ever  appears  in  it  in 
Heaven  ;  and  will  at  the  lad  Day  inveft  our  Bodies 
with  Glory  like  to  his  own.  He  now  dwells  in  us  by 
his  Spirit,  and  when  our  Warfare  is  accomplifhed, 
he  fhall,  in  a  fpecial  Manner,  be  prefent  with  us  in 
the  eternal  Manfions.  As  God  incarnate  he  converf- 
ed  with  Men  on  Earth,  and  as  fuch  he  will  converfe 
with  them  in  Heaven.  There  he  reigns  as  the  Firft- 
born  in  the  Midft  of  many  Brethren.  Now  all  thefe 
Prerogatives  are  the  Fruits  of  our  Redemption. 

And  how  great  is  that  Mercy  which  hath  raifed 
Mankind  more  glorious  out  of  its  Ruins !  The  Apo- 
flle  breakes  out  with  a  heavenly  Aftonimment,  1  Job. 
iii.  1.  Behold*  what  Manner  of  Love  the  Father  hath  be- 
(lowed  upon  us*  that  we  fhould  be  called  the  Sons  of  God!  that 

we, 


in  Contriving  Mans  Redemption,  1 87 

we,  who  are  Strangers  and  Enemies,  Children  of 
Wrath  by  Nature,  mould  be  dignified  with  the  honour- 
able and  amiable  Title  of  his  Sons  !  'Twas  a  rare 
and  moil  merciful  Condefcenfion  in  Pharoah's 
Daughter  to  refcue  an  innocent  and  forfaken  In- 
fant from  periming  by  the  Waters,  and  adopt  him 
to  be  her  Son  :  But  how  much  greater  Kindnefs  was 
it  for  God  to  fave  guilty  and  wretched  Man  from 
eternal  Flames,  and  to  take  him  into  his  Family  ? 
The  Ambition  of  the  Prodigal  rofe  no  higher  than 
to  be  a  Servant  •,  what  an  ineftimable  Favour  is  it 
to  make  us  Children !  When  God  would  exprefs 
the  moil  dear  and  peculiar  Affection  to  Solomon,  he 
faith,  2  Sam.  vii.  14.  /  will  be  his  Father,  and  he  jhall 
be  my  Son  \  this  was  the  higheft  Flonour  he  could  pro- 
mife  -,  and  all  Believers  are  dignified  with  it.  'Tis 
the  fame  Relation  that  Chrift  hath  :  When  he  was  go- 
ing to  Heaven,  he  comforted  his  Difciples  with  thefe 
Words,  I-afcend  to  my  Father  and  your  Father,  to  my 
God  and  your  God.  There  is  indeed  a  Diverfity  in 
the  Foundation  of  it :  Chrift  is  a  Son  by  Nature, 
we  are  by  mere  Favour ;  he  is  by  Generation,  we 
are  by  Adoption.  Briefly,  Jefus  Chrift  hath  made  us 
Kings  and  Priefts  unto  God,  and  his  Father :  Thefe  are 
the  higheft  Offices  upon  Earth,  and  were  attended 
with  the  moll  confpicuous  Honour  -,  and  the  Holy 
Spirit  chofe  thofe  bright  Images,  to  convey  a  clear- 
er Notice  of  the  Glory  to  which  our  Redeemer  hath 
railed  us.  Not  only  all  the  Crowns  and  Scepters  in 
this  periming  World  are  infinitely  beneath  this 
Dignity,  but  the  Honour  of  our  innocent  State  was 
not  equal  to  it. 

Secondly,  The  Gofpel  is  a  better  Covenant  than 
that  which  was  eftablifhed  with  Man  in  his  Creation  : 
And  the  Excellency  of  it  will  appear,  by  confi- 
dering, 

1.  'Tis 


1 88     The  Harmony  of  the  Divine  Attributes 

i.  'Tis  more  beneficial,  in  that   it   admits  of  Re- 
pentance and  Reconciliation  after  Sin,  and   accepts 
of  Sincerity    inftead   of    Perfection.      The  Apoftle 
magnifies  the  Office  of  Chrift,  Heb.  viii.  6.  By  hew 
much  he  is  a  Mediator  of  a  better  Covenant ',  which  was 
eftablifhed    upon  better   Promifes.      The   Comparifon 
there,  is,  between  the  Miniftry  of  the  Gofpel,  and 
the  Mofaical  Oeconomy.     And  the  Excellency  of  the 
Gofpel  is  fpecified,  in  refpect  of  thofe  infinitely  bet- 
ter Promifes  that  are   in  it.     The  ceremonial  Law 
appointed  Sacrifices  for  Sins  of  Ignorance  and  Error, 
and  to  obtain  only  legal  Impunity ;  but  the  Gofpel 
upon  the  Account  of  Chrift's  all  fufficient  Sacrifice, 
offers  full  Pardon  for  all  Sins  that  are  repented   of 
and  forfaken.     Now  with  greater  Reafon  the  Cove- 
nant of  Grace  is  to  be  preferred  before  the  Cove- 
nant of  Works :     For  the  Law  confidered  Man  as 
holy,  and  endued  with  Perfection  of  Grace  equal  to 
whatfoever  was  commanded :    'Twas  the  Meafure  of 
his  Ability  as  well  as  Duty,  and  required  exact  Obe- 
dience,   or   threatned   extreme   Milery.     The  lead 
Breach  of  it  is  fatal :    A  fingle  Offence  as  certainly 
expofes  to  the  Curfe,  as  if  the  Whole  were  violated. 
And  in  our  lapfed  State  we   are  utterly   difabled  to 
comply  with   its  Purity  and   Perfection.     But   the 
Gofpel  contains  the  Promifes  of  Mercy,  and  is  in  the 
Hands   of  a  Mediator.     The  Tenour  of  it  is,  That 
Repentance  and   Remiffion  of  Sins  be  preached  in  the 
Name  of  Chrift)  Act.  ii.  38.  And  if  'we  judge  ourj "elves ', 
we  jhall  not  be  judged^  1  Cor.  xi.  31.    It    is  not  if 
we  are  innocent,    for   then  none  could   be  exempt 
from  Condemnation :    But   if  the  convinced  Sinner 
erect  a  Tribunal  in  Confcience,  and  ftrips  Sin  of  its 
Difguife,  to  view  its  native  Deformity  •,  if  he  pro- 
nounces the  Sentence  of  the  Law  againft  himfelf, 
and  glorify  the  Juftice  of  God  which  he  cannot  fa- 

tisfy, 


in  Contriving  Mans  Redemption.        189 

tisfy,  and  forfake  the  Sins  which  are  the  Caufes  of 
his  Sorrow,  he  is  qualified  for  pardoning  Mercy. 

Befides,  The  Gofpel  doth  not  only  apply  Pardon 
to  us  for  all  forfaken  Sins,  but  provides  a  Remedy 
for  thofe  Infirmities  to  which  the  beft  are  incident. 
Whillt  we  are  in  this  mortal  State,  we  are  expofed 
to  Temptations  from  without,  and  have  Corrupti- 
ons within  that  often  betray  us  :  Now  to  fupporc 
our  drooping  Spirits,  our  Redeemer  fits  in  Heaven 
to  plead  for  us,  and  perpetually  renews  the  Pardon 
that  was  once  purchafed,  to  every  contrite  Spirit, 
for  thofe  unavoidable  Frailties  which  cleave  to  us 
here.  The  Promife  of  Grace  is  not  made  void  by 
the  fudden  Surprifes  of  PaOions.  If  any  Man  fin* 
we  have  an  Advocate  with  the  Father,  Jcfus  Chrift  the 
Righteous,  1  John  ii.  1.  The  Rigour  of  the  Law  is 
mollified  by  his  Mediation  with  the  Father:  A  Title 
of  Love  and  Tendernefs.  God  deals  not  with  the 
Severity  of  a  Judge,  but  He  /pares  us  as  a  Man  [pares 
his  own  Son  that  Jcrves  him,  Mala.  i-ii. 

And  as  he  pardons  us  upon  our  Repentance,  fo 
he  accepts  our  hearty,  though  mean  Services.  Now 
the  Legal,  that  is,  unfinning  and  complete  Obedi- 
ence cannot  be  performed  *,  the  Evangelical,  that  is, 
the  fincere,  though  imperfect,  isgracioufly  received. 
God  doth  not  require  the  Duties  of  a  Man  by  the 
Meafures  of  an  Angel.  Unfeigned  Endeavours  to 
pleafe  Him,  unreferved  Reipects  to  all  his  Com- 
mands, fingle  and  holy  Aims  at  his  Glory,  are  reward- 
ed. Briefly,  Although  the  Law  is  continued  as  a 
Rule  of  living,  yet  not  as  the  Covenant  of  Life. 
And  what  an  admirable  Exaltation  of  Mercy  is  there 
in  this  new  Treaty  of  God  wich  Sinners  ?  'Tis  true, 
the  firft  Covenant  was  holy,  jujl  and  good,  but  ic 
made  no  Abatements  of  Favour,  and  'tis  now  weak 
through  the  VUftj,  Rom.  viii.  3.  that  is,  the  carnal  cor- 

N  rupc 


190       tfhe  Harmony  of  the  Divine  Attributes 

rupt  Nature  is  fo  flung  and  impetuous,  that  Re- 
ftraints  of  the  Law  are  ineffectual  to  flop  its  De- 
fires,  and  therefore  cannot  bring  Man  to  that  Life 
that  is  promifed,  by  the  Performance  of  the  Condi- 
tion required.  But  the  Gofpel  provides  an  Indul- 
gence for  relenting  and  returning  Sinners.  This  is 
the  Language  of  God  in  that  Covenant,  /  will  be 
merciful  to  their  Unrightsoufnefs,  and  their  Sins  and 
their  Iniquities  will  I  remember  no  more,  Heb.  viii.  12. 

2.  The  Excellency  of  the  Evangelical  Covenant 
above  the  Legal,  is,  in  that  fupernatural  Afiiftance 
which  is  conveyed  by  it  to  Believers,  whereby  they 
mail  be  certainly  victorious  over  all  Oppofition  in 
their  Way  to  Heaven.  'Tis  true,  Adam  was  endu- 
ed with  perfect  Holinefs  and  Freedom,  but  he  might 
intangle  himfelf  in  the  Snares  of  Sin  and  Death. 
The  Grace  of  the  Creator  given  to  him  was  always 
prefent,  but  it  depended  on  the  natural  Ufe  of  his 
Faculties,  without  the  interpofing  any  extraordi- 
nary Operation  of  God's  Spirit.  The  Principle  of 
Holinefs  was  in  himfelf,  and  'twas  fubjected  to  his 
Will :  He  had  a  Power  to  obey  if  he  would,  but  not 
that  actually  determined  his  Will,  for  then  he  had 
perfevered.  But  the  Grace  of  the  Redeemer  that 
flows  from  Chrilt  as  our  quickening  Head,  and  is 
conveyed  to  all  his  Members,  inclines  the  Will  fo 
powerfully,  that  'tis  made  fubject  to  it.  God  works 
in  us  to  will  and  to  do  of  his  good  Pleafure,  Phil.  ii.  13. 
The  Ufe  of  our  Faculties,  and  the  Exercife  of  Grace, 
depends  on  the  good  Pleafure  of  God,  who  is  un- 
changeable, and  the  Operations  of  the  Spirit  which 
are  prevailing  and  effectual.  And  upon  thefe  two 
the  Stability  of  the  New  Covenant  is  founded. 

1.  On  the  Love  of  God,  who  is  as  unchangeable 
in  his  Will,  as  in  his  Nature.  This  Love  is  the  Caufe 
of  Election,  from  whence  there  can  be  no  Separati- 
on. 


in  Contriving  Mans  Redemption.  19 1 

on.  This  gives  Cliriit  to  Believers,  and  Believers  to 
Him  j  Thine  they  were,  faith  our  Saviour,  and  thou 
gaveft  them  me,  John  xvii.  6.  which  Words  fignify  not 
the  common  Title  God  hath  to  all  by  Creation-,  for 
Men  thus  univerfally  confidered,  compofe  the  World  ; 
and  our  Saviour  diftinguifhes  thofe  that  are  given 
him  fromtheWorld,  John  xvi.  1 7.  but  thatfpecial  Right 
God  hath  in  them  by  Election.  And  all  thofe  are 
given  by  the  Father  to  Chrift  in  their  Effectual  Cal- 
ling, (which  is  expreft  by  his  drawing  them  to  the  Son) 
and  are  committed  to  his  Care,  to  lead  them  through 
a  Courfe  of  Obedience  to  Glory.  For  them  Chrill 
abfolutely  prays  as  Mediator,  Father  1  will  that  thofe 
whom  thou  haft  given  me,  be  with  me  where  I  am,  and 
Jee  my  Glory,  John  xvii.  And  he  is  always  heard  in 
his  Requeft. 

'Tis  from  hence  that  the  Apoflle  challenges  all 
Creatures  in  Heaven  and  Earth,  with  that  full  and 
ftrong  Perfuafion,  that  nothing  could  feparate  be- 
tween Believers  and  their  Happinefs  •,  Rem.  viii.  38. 
For  I  am  perfwaded,  that  neither  Death  nor  Life,  nor 
Angels,  not  Principalities,  nor  Powers,  nor  Things  pre- 
fent,  nor  Things  to  come,  nor  Height,  nor  Depth,  nor  any 
other  Creature  fh  all  be  able  to  feparate  us  from  the  Love 
of  God  in  Chrift  Jefus  our  Lord.  His  AfTurance  is  not 
built  on  the  fpecial  Prerogatives  he  had  as  an  Apo- 
flle, not  on  his  Rapture  toParadife,  nor  Revelations, 
nor  the  Apparition  of  Angels,  for  of  thefe  he  makes 
no  Mention  •,  but  on  that  which  is  common  to  all 
Believers,  the  Love  of  God  declared  in  the  Word, 
and  fhed  abroad  in  their  Hearts.  And  it  is  obferva- 
ble,  that  the  Apoflle  having  fpoken  in  his  own  Perfon, 
changes  the  Number,  /  am  perfwaded  that  nothing  j)o  all 
feparate  us,  to  affociate  with  himfelf  in  the  partak- 
ing of  that  blefTed  Privilege,  all  true  Believers, 
who  have  an  Intereft  in   the  fame  Love  of  God,  the 

N  2  fame 


192     The  Harmony  of  the  Divine  Attributes 

fame  Promifes  of  Salvation,  and  had  felt  the  fanc- 
tifying  Work  of  the  Spirit,  the  certain  Proof  of 
their  Election.  For  how  is  it  pofiible  that  God 
fhould  ret  raft  his  merciful  Purpofe  to  fave  his  Peo- 
ple ?  He  that  chofe  them  from  Eternity  before  they 
could  know  him,  and  from  pure  Love  (there  being 
nothing  in  the  Creature  to  induce  him)  gave  his 
Son  to  fuffer  Death  for  them,  will  he  flop  there, 
without  bellowing  that  Grace  which  may  render  it 
effectual  ?  What  can  change  his  Affections  ?  He  that 
prevented  them  in  his  Mercy,  when  they  were  in 
their  Pollutions,  will  he  leave  them  after  his  Image 
is  engraven  upon  them  ?  He  that  loved  them  fo  as 
to  unite  them  to  Chrift  when  they  were  Strangers, 
will  he  hate  them  when  they  are  his  Members  ?  No  : 
His  loving  Kindnefs  is  everlafting,  and  the  Covenant 
that  is  built  on  it,  is  more  firm  than  the  Pillars  of 
Heaven,  and  the  Foundations  of  the  Earth.  This 
fupported  David  in  his  dying  Hours,  2  Sam.  xxiii.  5. 
that  God  had  made  with  him  an  everlafting  Covenant , 
ordered  in  all  Things  and  fur -e,  for  that  was  all  his  Salva- 
tion. 

2.  The  New  Covenant  is  fecured  by  the  Efficacy 
of  Divine  and  Supernatural  Grace.  This  Js  the  Co- 
venant that  I  will  make  with  the  Hcufe  of  Ifrael,  faith 
the  Lord,  J  will  put  my  Laws  into  their  Minds,  and 
write  them  in  their  Hearts,  and  I  will  be  to  them  a  God, 
and  they  fhall be  to  me  a  People,  Heb.  viii.  10.  The  Elect 
are  enabled  to  perform  the  Conditions  of  the  Gof- 
pel,  to  which  Eternal  Life  is  promifed.  Our  Re- 
deemer blejfes  us  in  turning  us  from  our  Iniquities,  Afts 
iii.  26.  And  although  the  Instability  of  the  human 
Spirit,  by  reafon  of  Remanent  Corruptions,  and 
thole  various  Temptations  to  which  we  are  liable, 
may  excite  our  Fear  left  we  fhould  fall  fhort  of  the 
high  Prize  of  our  Calling,  yet  the  Grace  of  the  Gof- 

pel 


in  Contriving  Mans  Redemption.  193 

pel  fecures  true  Believers  againft  both. 

1.  Whilft  we  are  in  the  prefent  State,  our  Cor- 
ruptions are  not  perfectly  healed,  but  there  are 
fome  Remains,  which,  like  a  Gangrene,  threaten  to 
feize  on  the  vital  Parts,  wherein  the  fpiritual  Life 
is  feated.  But  the  Divine  Nature,  which  is  conveyed 
to  all  that  are  ipiritually  defcended  from  (Thrift,  is 
active  and  powerful  to  refill  all  carnal  Defires,  and 
will  prevail  in  the  End.  For  if  Sin  in  its  full  Vigour 
could  not  controul  the  Efiicacy  of  converting 
Grace,  how  can  the  Relicks  of  it,  after  Grace 
hath  taken  PofTefiion,  be  ftrong  enough  to  fpoil  it 
of  its  Conqueft  ?  There  is  a  greater  Diftance  from 
Death  to  Life,  than  from  Life  to  Action.  That 
Omnipotent  Grace  that  vifited  us  in  the  Grave,  and 
reitortd  Life  to  the  Dead,  can  much  more  perpe- 
tuate it  in  the  Living.  That  which  was  fo  powerful 
as  to  pluck  the  Heart  of  Stone  out  of  the  Bread,  can 
preferve  the  Heart  of  Flefh. 

'Tis  true,  the  Grace  that  is  given  to  Believers, 
in  its  own  Nature  is  a  perifhing  Quality,  as  that 
which  was  bellowed  on  Adam,  Not  only  the  flight 
fuperficial  Tincture  in  Hypocrites  will  wear  oft,  but 
that  deep  Impreflion  of  fanctifying  Grace  in  true 
Believers,  if  it  be  not  renewed,  would  foon  be  de- 
faced. But  God  hath  promifed  to  put  his  Spirit  in- 
to their  Hearts,  and  to  canfe  them  to  walk  in  his 
Statutes,  and  they  Jhall  keep  his  Commandments \  Ezek. 
xxxvi.  26.  He  is  a  living  reigning  Principle  in  them, 
to  which  all  their  Faculties  are  fubordinate.  The 
Spirit  infufed  Grace  at  firft,  and  enlivens  it  flaily  : 
He  confirms  their  Faith,  inflames  their  Love,  en- 
courages their  Obedience,  and  refirefhes  in  their 
Minds  the  Ideas  of  that  Glory  which  is  inv 
and  future.  In  lhort,  his  Influence  cherifhes  the 
blefied  Beginnings  of  the  Spiritual  Life.  So  that 
N  3  fincere 


1 94     The  Harmony  of  the  Divine  Attributes 

fincere  Grace,  though  weak  in  its  Degree,  yet  it  is 
in  a  State  of  Progrefs  till  it  comes  to  Perfection. 
The  Waters  of  the  Spirit  have  a  cleanfing  Virtue 
upon  Believers,  till  every  Spot  be  taken  away,  and 
their  purified  Souls  afcend  to  Heaven. 

2.  The  Grace  of  the  Spirit  mall  make  true  Chri- 
flians  finally  victorious  over  Temptations  to  which 
they  may  be  expofed.  And  thofe  are  various  : 
Some  are  pleafant  and  infinuating,  others  are  marp 
and  furious,  and  are  managed  by  the  Devil,  our  fubtile 
and  ind urinous  Enemy,  to  undermind,  or  by  open 
Battery  to  overthrow  us.  And  how  difficult  is  it  for 
the  Soul,  whiltt  united  to  Flefh,  to  refift  the  Charms 
of  what  is  amiable,  or  to  endure  the  AiTaults  of  what 
is  terrible  to  Senfe  ?  But  the  renewed  Chriftian  hath 
no  Reafon  to  be  affrighted  with  difquieting  Fears, 
that  any  finful  Temptation  may  come,  which,  not- 
withstanding his  Watchfulnefs,  may  overcome  him 
irrecoverably.     For, 

i.  Temptations  are  External,  and  have  no  Power 
over  our  Spirits  but  what  we  give  them.  A  volunta- 
ry Refiftance  fecures  the  Victory  to  us.  And  the  Apo- 
rile  tells  us,  i  Job.  iv.  4,  Greater  is  he  that  is  in  Believers 
than  he  that  is  in  the  World.  God  is  ftronger,  not 
only  in  himfelf,  but  as  working  in  us,  by  the  vigo- 
rous AiTiftance  of  his  Grace  to  confirm  us,  than  the 
Devil,  afiifled  with  all  the  Delights  and  Terrors  of 
the  World,  and  taking  Advantage  of  that  remain- 
ing Concupifcence  which  is  not  entirely  extinguished, 
is,  to  corrupt  and  deftroy  us. 

2.  ,A11  Temptations  in  their  Degrees  and  Continu- 
ance, are  ordered  by  God's  Providence.  He  is  the 
Prefident  of  the  Combat :  None  enters  into  the 
Lifts  but  by  his  Call  :  In  all  Ages  the  Promife  mail 
be  verified,  God  will  not  fuffer  his  People  to  be  tempted 
above  what  they  are  able,   1  Cor.  10.  13.     They  jhall 

come 


in  Contriving  Mans  Redemption.  195 

come  off  more  than  Conquerors,  through  Chrift  that 
loved  them,  Rom.  viii.  37.  And  as  St.  Aufiin  obferves, 
*  more  powerful  Grace  is  necefTary  to  fortify 
Christians,  in  the  Midft  of  all  Oppofition,  than 
Adam  at  firft  received.  This  is  vifible  in  the  glo- 
rious IfTue  of  the  Martyrs,  Who  loved  not  their  Lives 
unto  the  Death  :  For  Adam,  when  no  Perfon  threatned 
him,  nay,  againft  the  Prohibition  of  God,  abufing 
his  Liberty,  did  not  abide  in  his  Happinefs,  when 
it  was  moil  eafy  for  him  to  avoid  Sin.  But  the  Mar- 
tyrs remained  firm  in  the  Faith,  not  only  under 
Terrors,  but  Torments.  And  which  is  the  more 
admirable,  in  that  Adam  faw  the  Happinefs  prefent, 
which  he  mould  forfeit  by  his  Difobedience,  and 
the  Martyrs  believed  only  the  future  Glory  they 
were  to  receive.  This  proceeded  only  from  God, 
who  was  fo  merciful,  as  to  make  them  faithful. 
Briefly,  Unlefs  there  were  a  Power  above  the  Di- 
vine, the  Elect  are  fecured  from  final  Apoitafy  :  Our 
Saviour  tells  us,  that  his  Father  is  greater  than  all, 
and  none  is  able  to  pluck  them  out  of  his  Har.d.  His 
Invariable  Will  and  Almighty  Power  prevents  their 
perifhing.  Indeed  if  it  were  only  by  the  Strength  of 
natural  Reafon,  or  Courage,  that  we  are  to  over- 
come Temptations,  fome  might  be  fo  violent  as  to 
make  the  Stronger!  to  faint  and  fall  away  :  But  if 
the  Divine  Power  be  the  Principle  that  fupports  us, 
it  will  make  the  Weakeft  victorious.  For  the  Grace 
of  God  makes  us  ftrong,  and  is  not  made  weak  by 
us. 

From  hence   we  may  fully   difcover  the  Advan- 


tage 


*  Major  quippe  libertas  eft  neceflaria,  aJverfus  tot,  8c  tan- 
tas  tcntationes,  qux  in  Paradifo  non  fuit  dono  perfeveranua  mu- 
nita,  ac  firmata,  ut  cum  omnibus  terroribus  &  erroribus  fuis, 
vincatur  mundus. 


196      The  Harmony  of  the  Divine  Attributes 

tage  we  have  by  the  Gofpel,  above  the  Terms  of 
the  natural  Covenant.  Reftoring  Mercy  hath 
bettered  our  Condition :  We  have  loft  the  In- 
tegrity of  the  Firft,  and  got  the  Perfection  of 
the  Second  Adam:  Our  Salvation  is  put  into  a 
ftronger  and  iafer  Hand.  I  give,  faith  our  Re- 
deemer, Joh.  x.  unto  my  Sheep  eternal  Life,  and  they 
Jhall  never  perifh,  neither  Jhall  any  pluck  them  out  of  my 
Hand,  That  is  an  inviolable  Sanctuary,  from 
whence  no  Believer  can  be  taken.  Chrift  is  our 
Friend,  not  only  to  the  Altar,  but  now  in  the 
Throne  :  Our  Reconciliation  is  afcribed  to  his  Death, 
our  Converfion  to  his  Life,  Rom.  v.  10.  He  that 
was  created  in  a  State  of  Nature  could  fin  and 
die,  but  He  that  is  born  of  God  can't  fin  unto  Death : 
I  Joh,  iii.  9.  The  new  Birth  is  unto  Eternal  Life.  In 
fhorr,  As  the  Mercy  of  God  is  glorified  in  the 
whole  Work  of  our  Salvation,  To  efpecially  in 
the  firft  and  laft  Grace  it  confers  upon  us.  In  Vo- 
cation that  prevents  us,  and  Perfeverance  that 
crowns  us :  According  to  the  double  Change  made  in 
our  State,  tranflating  us  from  Darknefs  to  Light, 
and  from  the  imperfect  Light  of  Grace,  to  the  full 
Light  of  Glory, 

I  have  more  particularly  difcourfed  of  this  Ad- 
vantage by  the  New  Covenant,  in  regard  the  Glory 
of  God,  and  the  Comfort  of  true  Chriftians  is  fo 
much  concerned  in  it.  For  if  Grace  and  Free- 
will are  put  in  joint  CommifTion,  fo  that  the  Effica- 
cy of  it  depends  on  the  Mutability  of  the  Will, 
which  may  receive  or  reject  it ;  the  Confequence  is 
vifible,  that  (which  is  impious  to  fuppofe)  the 
Son  of  God  might  have  died  in  vain.  For  that 
which  is  not  effectual  without  a  contingent  Conditi- 
on, muft  needs  be  as  uncertain  as  the  Condition  on 
which  ic  depends.     So  that  although  the   Wifdom 

of 


in  Contriving  Maris  Redemption.  197 

of  God  fo  admirably  formed  the  Defign  of  our  Salva- 
tion, and  there  is  fuch  a  Connexion  in  his  Counfels, 
yet  ail  may  be  defeated  by  the  Mutability  of  Man's 
Defires  :  And  the  mofh  fincere  Chriftians  would  be 
always  terrified  with  perplexing  Jealoufies,  that 
notwithstanding  their  moil  ferious  Refolutions  to 
continue  in  their  Duty,  yet  one  Day  they  may  pe- 
rifh  by  their  Apoftaly.  But  the  Gofpel  allures  us, 
that  God  will  not  reverfe  his  own  Eternal  Decrees, 
Ifa.  liii.  11.  And  that  the  Redeemer  fhall  fee  the  Tra- 
vel of  his  Soul,  and  be  fatisfied  :  And  that  Believers  are 
kept  by  the  Power  of  God  through  Faith  unto  Salva- 
tion. 

3.  There  is  an  excellent  Manifeflation  of  Divine 
Love  in  the  glorious  Reward  that  is  promifed  to 
Believers,  which  far  exceeds  the  primitive  Felicity 
of  Man.  Adam  was  under  the  Covenant  of  Na- 
ture, that  promifed  a  Reward  fuitable  to  his  Obe- 
dience and  State.  The  Manner  of  declaring  that 
Covenant  was  natural. 

1.  External,  by  the  Difcovery  of  God's  Attri- 
butes in  his  Works,  from  which  it  was  eafy  for  Man 
to  collect  his  Duty  and   his   Reward. 

2.  Internal,  by  his  "natural  Faculties.  By  the 
Light  of  Reafon  he  underftood  that  fo  long  as  he 
continued  in  his  Original' Innocence,  the  Creator, 
who  from  pure  Goodnefs  gave  him  his  Being,  and 
all  the  Happinefs  which  was  concomitant  with  it, 
would  certainly  preferve  him  in  the  perpetual  En- 
joyment of  it.  But  there  was  no  Promile  of  Hea- 
ven annexed  to  that  Covenant,  without  which  A- 
dam  could  attain  no  Knowledge,  nor  conceive  any 
Hopes  of  it.  If  there  had  been  a  necefTary  Con- 
nexion between  his  perfect  Obedience,  and  the  Life 
of  Glory,  it  would  have  been  revealed  to  him,  to 
allure  his  Will :  For  there  can  be  no  Defireof  an  un- 
known 


ig8      The  Harmony  of  the  Divine  Attributes 

known  Good.  And  whereas,  in  the  Covenant,  God 
principally  and  primarly  regards  the  Promife,  and 
but  fecondarily  the  Threatning,  the  Exercife  of 
Goodnefs  being  more  pleafing  to  him  than  of  re- 
venging Juftice,  'tis  faid,  that  God  exprefly  threat- 
ned  Death,  but  he  made  no  Promife  of  Heaven : 
By  which  it  is  evident  it  did  not  belong  to  that  Co- 
venant. For  it  was  eafier  for  Man  to  underftand 
the  Quality  of  the  Punifhment  that  attended  Sin, 
than  to  conceive  of  celeftial  Happinefs,  of  which 
he  was  incapable  in  his  animal  State. 

'Tis  true,  God  might  have  beftowed  Heaven  as  an 
abfolute  Gift  upon  Man,  after  a  Courfe  of  Obedience, 
but  it  was  not  due  by  the  Condition  of  the  firfh 
Covenant.  A  natural  Work  can  give  no  Title  to 
a  fupernatural  Reward.  Man's  Perfeverance  in  his 
Duty,  according  to  the  original  Treaty,  had  been 
attended  with  immortal  Happinefs  upon  the  Earth  ; 
but  the  blefjed  Hope  (Tit.  ii.  13.)  is  only  promifed 
in  the  Gofpel,  and  unfpeakably  tranfeends  the  Fe- 
licity of  Nature  in  its  confummate  State. 

This  Reward  is  anfwerable  to  the  invaluable 
Treafure  which  was  laid  down  for  it.  The  Blood 
of  the  Son  of  God,  as  it  is  a  Ran/cm  to  redeem  us 
from  Mifery,  fo  it  is  a  Price  to  purchafe  Glory  for 
Believers,  1  Tim.  ii.  6.  'Tis  called  the  Blood  of  the 
New'Teftarnent,  Mat.  xxvi.  28.  becaufe  it  conveys  a  Title 
to  the  heavenly  Inheritance.  Our  Impunity  is  the 
Effect  of  his  Satisfaction  -,  our  pofitive  Happinefs 
of  his  redundant  Merit.  God  was  fo  well  pleafed 
with  his  perfect  Obedience,  which  infinitely  fur- 
pafTes  that  of  any  mere  Creature,  that  he  promifed 
to  confer  upon  thofe  who  believe  in  him,  all  the 
glorious  Qualities  becoming  the  Sons  of  God,  and 
to  make  them  Affociates  with  him  in  his  Eternal 
Kingdom.  The  complete  Happinefs  of  the  Re- 
deemed, 


in  Contriving  Mans  Redemption.  jgg 

deemed,  is  the  Redeemer's  Recompence,  in  which 
he  is  fully  fatisfied  for  all  his  Sufferings.  Now  the 
tranfcendent  Excellency  of  this  above  the  firft  State 
of  Man,  will  more  diftinctly  appear,  by  confidering, 

I.  The  Place  where  it  is  enjoyed,  and  that  is  the 
Heaven  of  Heavens.  Adam  was  put  into  the  Ter- 
reftrial  Paradife,  a  Place  fuitable  to  his  natural  Be- 
ing, and  abounding  with  all  pleafing  Objects  ;  but 
they  were  fuch  as  Creatures  of  a  lower  Kind  enjoy- 
ed with  him.  But  Heaven  is  the  Element  of  Angels, 
their  native  Seat,  who  are  the  moft  noble  Part  of 
the  Creation.  'Tis  the  true  Palace  of  God,  entire- 
ly feparated  from  the  Impurities  and  Imperfections, 
the  Alterations  and  Changes  of  the  lower  World  ; 
where  he  reigns  in  Eternal  Peace.  'Tis  the  Temple 
of  the  Divine  Majefty,  where  his  excellent  Glory  is 
revealed  in  the  moft  confpicuous  Manner.  'Tis  tbs 
Habitation  of  bis  Holinejs,  the  Place  where  his  Ho- 
nour dwells.  'Tis  the  facred  Manfion  of  Light,  and 
Joy,  and  Glory,  Paradife  with  all  its  Pleafures  was 
but  a  Shadow  of  it. 

II.  The  Life  of  AdoMi  was  attended  with  inno- 
cent Infirmities.  For  the  Body  being  compofed  of 
the  fame  Principles  with  other  fenfuive  Creatures, 
was  in  a  perpetual  Flux,  and  liable  to  Hunger,  and 
Third,  and  Wearinefs,  and  was  to  be  repaired  by 
Food  and  Sleep.  Adam  was  made  a  living  Soul, 
j  Cor.  xv.  45.  therefore  fubject  to  thofe  Inclinations 
and  Neceflities  which  are  purely  animal.  And 
though,  whiifk  innocent,  no  Difeafe  could  feize  on 
him,  yet  he  was  capable  of  hurtful  ImprefTions. 
Immortality  was  not  the  eflential  Property  of  Man, 
as  compounded  of  Soul  and  Body,,  but  condjtional 
upon  his  Obedience,  andconfequent  to  his  eating  the 

Fruit 


200      The  Harmony  of  the  Divine  Attributes 

Fruit  of  the  Tree  of  Life,  Gcn.m.  22.  Therefore  Man, 
after   his  Sin,    was  expelled  from   Paradife,  that    he 
might  not  eat  of  it   and  live  for   ever.     By   which 
it  appears  that  Eternal  Life  in  that  happy  State  was 
not  from  the  Temperament  of  the  Body,  but  to  be 
preferved  by  the  Divine  Power  in  the  Ufe  of  Means. 
From  hence  it  follows,  that  Adam  in  his  natural  State 
was  not  capable  of  the  Vifion  of  God.     Heaven  is 
too  pure    an  Air   for  him   to  have    lived  in.     The 
Glory  of  it  is  inconfiftent  with  fuch  a  tempered  Bo- 
dy.    Fle/h  and  Blood  cannot   inherit   the    Kingdom    of 
Heaven,    1  Cor.  xv.  50.     The  Faculties  would  be 
confounded   with   its   overcoming  Brightnefs.     Till 
the    fenfitive   Powers  are    refined,    and  exalted    to 
that  Degree   that   they  become  fpiritual,  they  can- 
not   converfe    with    glorified    Objects.      Now  the 
Bodies  of  the  Saints  (hall  be  inverted   with    celeflial 
Qualities.     The   natural   mail    be  changed   into   a 
fpiritual  Body,  and  be  preferved  as  the  Angels   by 
the  fole  Virtue  of  the  quickning  Spirit.     The  Life 
above  mail  flourifh  in  its  full  Vigour,  without  any  o- 
ther  Support,  than  the  Divine  Power  that  firfl  creat- 
ed it.     As    the  Body  mall  be  fpiritual,  fo  truly  im- 
mortal,   and  free    from    all  corruptive  Change  •,    as 
the  Sun,  which  for  fo  many  Ages  hath   mined  with 
an  equal  Brightnefs  to  the  World,  and  hath  a  du- 
rable Fulnefs  of  Light  in   it.     In  this  Refpect  the 
Children  of  the  Refurreclion,  are  equal   to   the  Angels, 
Luke  xx.  36.  who  being  pure  Spirits,  do  not  marry 
to  perpetuate  their  Kind,  for  they  never  die.     And 
the  glorified  Body  fliall  be  cloathed  with  a  more  Di- 
vine Beauty  in    the  Refurrection  than  Adam   had  in 
the  Creation.     The  Glory    of  the  fecond    Temple 
fhall  excel  that  of  the  Firfb.     In  fhort,  the  firfl:  Man 
was   of  the  Earth  earthly,    1  Con.   xv.  47.  and  could 
derive  but  an  earthly  Condition  to  his  Defcendants : 

But 


in  Contriving  Mans  Redemption.  20  r 

But  the  Lord  Chrift  is  from  Heaven,  and  is  the  Prin- 
ciple of  an  heavenly  and  glorious  Life  to  all  that  are 
united  to  him. 

III.  The  Felicity  of  Heaven  exceeds  the  firft,  in 
the  Manner  and  Degrees  of  the  Fruition,  and  the  Con- 
tinuance of  it. 

1.  The  Vifion  of  God  in  Heaven  is  immediate. 
Adam  was  a  Spectator  of  God's  Works,  and  his 
Understanding  being  full  of  Light,  he  clearly  dis- 
covered the  Divine  Attributes  in  their  Effects.  The 
Strokes  of  the  Creator's  Hand  are  engraven  in  all 
the  Parts  of  the  Univerfe.  The  Heavens,  and 
Earth,  and  all  Things  in  them,  are  evident  Tefti- 
monies  of  the  Excellency  of  their  Author.  The 
invifible  Things  of  God  from  the  Creation  of  the  World 
are  clearly  jeen\  Rom.  i.  20.  And  the  Knowledge 
that  fhincd  in  his  Soul,  produced  a  tranfcendenc 
Efteem  of  the  Deity,  in  whom  Wifdom  and  Power 
are  united  in  their  fupreme  Degree,  and  a  Superla- 
tive Love  and  Delight  in  him  for  his  Goodnefs.  Yet 
his  Sight  of  God  was  but  through  a  Glafs,  an  eclipfing 
Medium.  For  inferior  Beings  are  fo  imperfect, 
that  they  can  give  but  a  weak  Refemblance  of  his 
infinite  Perfections.  But  the  Sight  of  God  in  Hea- 
ven, is  called  the  feeing  of  him  as  he  is^  1  John  iii.  2. 
and  Signifies  the  mod  clear  and  complete  Know- 
ledge, which  the  rational  Soul,  when  purified  and 
railed  to  its  moft  perfect  State,  can  receive  ;  and 
out-fhines  all  the  Difcoveries  of  God  in  the  lower 
World.  Adam  had  a  vifible  Copy  of  his  invifible 
Beauty,  but  the  Saints  in  Heaven  lee  the  glorious 
Original.  He  faw  God  in  the  Reflection  of  the 
Creature,  but  the  Saints  are  under  the  direct  Beams 
of  Glory,  and  fee  him  Face  to  Face,  1  Cor.  xiii.  12. 
All  the  Attributes  appear  in  their  full  and  brightcir. 

Luttrc 


202      Ihe  Harmony  of  the  Divine  Attributes 

Luftre  to  them  :  Wifdom,  Love,  Holinefs  and  Power, 
are  manifefted  in  their  Exaltation.  And  the  glori- 
fied Soul,  to  qualify  it  for  Converfe  with  God  in 
this  intimate  Manner,  hath  a  more  excellent  Con- 
ftitution  than  was  given  to  it  in  the  Creation.  A 
new  Edge  is  put  upon  the  Faculties,  whereby  they 
are  fitted  for  thofe  Objects  which  are  peculiar  to 
Heaven.  The  intellectual  Eye  is  fortified  for  the 
immediate  Intuition  of  God.  Adam  in  Paradife 
was  abfent  from  the  Lord,  in  Comparifon  of  the 
Saints  who  encompafs  his  Throne,  and  are  in  the 
Prefence  of  his  Glory. 

Befides,  'Tis  the  peculiar  Excellency  of  the  Hea- 
venly Life,  that  the  Saints  every  Moment  enjoy  it 
without  any  allay,  in  the  higheft  Degree  of  its  Per- 
fection. The  Life  of  Adam  was  always  in  a  Circle 
of  low  and  mean  Functions  of  the  animal  Nature, 
which  being  common  to  him  and  Beafts,  the  Acts 
of  it  are  not  ftrictly  human.  But  the  fpiritual 
Life  in  Heaven  is  entirely  freed  from  thofe  fervile 
Neceflities,  and  is  fpent  in  the  eternal  Performance 
of  the  mod  noble  Actions  of  which  the  intelligent 
Nature  is  capable.  The  Saints  do  always  contem- 
plate, admire,  love,  enjoy  and  praife  their  ever- 
lafting  Benefactor.     God  is  to  them  all  in  all. 

In  fhort,  That  which  prefers  the  Glory  of  Hea- 
ven infinitely  before  the  firft  State  of  Man,  is,  the 
Continuance  of  it  for  ever  :  'Tis  an  unwithering 
and  never  fading  Glory.  Adam  was  liable  to 
Temptations,  and  capable  of  Change,  he  fell  in 
the  Garden  of  Eden,  and  was  fentenced  to  die. 
But  Heaven  is  the  Sanctuary  of  Life  and  Im- 
mortality •,  it  .is  inacceflible  to  any  Evil.  The 
Serpent,  that  corrupted  Paradife  with  its  Poifon, 
cannot  enter  there.  As  there  is  no  Seed  of  Corrup- 
tion within,  fo  no  Caufe  of  it  without.  Our  Re- 
deemer 


in  Contriving  Mans  Redemption.  203 

deemer  offered  Himfelf  by  the  eternal  Spirit,  and 
purchafed  an  eternal  Inheritance  for  his  People. 
Their  Felicity  is  full  and  perpetual,  without  En- 
creafe,  for  in  the  firft  Moment  it  is  perfecl,  and 
fnall  continue  without  Declination.  The  Day  of 
Judgment  is  called  the  Laft  Day :  For  Days,  and 
Weeks,  and  Months,  and  Years,  the  Revolutions 
which  now  meafure  Time,  mail  then  be  fwallowed 
up  in  an  unchangeable  Eternity,  The  Saints  Jhall 
be  for  ever  with  the  Lord-,  1  Thef.  iv.  And  in  all 
thefe  Refpefts,  the  Glory  of  the  Redeemed,  as  far 
exceeds  the  Felicity  of  Man  in  the  Creation,  as 
Heaven,  the  bright  Seat  of  it,  is  above  the  fading 
Beauty  of  the  terreftrial  Paradiie. 


CHAP.     XL 

Praclial  Inferences.  Redeeming  Love  deferves  our 
hvgheft  Admiration,  and  humble  Acknowledgments. 
The  Illufiration  of  it  by  fever al  Con fiderat ions. 
God  is  infinitely  amiable  in  Himfelf,  yet  his  hove  is 
tranfient  to  the  Creature.  9Tis  admirable  in  Creat- 
ing and  Preferving  Man,  more  in  Redeeming  him9 
and  by  the  Death  of  his  Son.  The  Difcovery  of  God'j 
Love  in  our  Redemption  is  the  ftrongeli  Perfuafive 
to  Repentance.  The  Law  is  ineffeclual  to  produce 
real  Repentance.  The  common  Benefits  0/ Provi- 
dence are  inefficient  to  Caufe  Faith  and  Repentance 
in  the  guilty  Creature.  The  clear  Difcovery  of  par- 
doning Mercy  in  the  Gofpel  can  only  remove  our 
Fears,  and  induce  us  to  return  to  God.  The  tran- 
fcendent  Love  of  God  fjjould  kindle  in  us  a  recipro- 
cal Love  to  Him.  His  Excellencies  and  ordinary 
Bounty  to  Mankind  cannot  prevail  upon  us  to  love 
Him.     His  Love  to  us  in  Chrift  only  conquers  our' 

Hatred 


204     ybe  Harmo?iy  of  the  Divine  Attributes 

Hatred.  Our  Love  to  Him  mufi  he  fin  cere  and 
fuperlative.  The  defpifing  of  Javing  Mercy  is  the 
highefi  Provocation.  It  makes  the  Condemnation  of 
Men  mofi  juft,  certain,  and  heavy. 

i.  f  I  AHIS  Redeeming  Love  deferves  our  higheft 
I  Admiration,  and  moft  humble  Acknowledg- 
ments. If  we  confider  God  aright,  it  may  raife 
our  Wonder,  that  He  is  pleafed  to  bellow  Kindnefs 
upon  any  created  Being.  For  in  him  is  all  that  is 
excellent  and  amiable  ;  and  it  is  tflentialto  the  Deity, 
to  have  the  perfect  Knowledge  of  Himfelf,  and  per- 
fect Love  to  himfelf.  His  Love  being  proportioned 
to  his  Excellencies,  the  Act  is  infinite,  as  the  Object  : 
And  the  Perfections  of  the  Divine  Nature,  being 
equal  to  his  Love,  'tis  a  juft  Caufe  of  Admiration 
that  it  is  not  confined  to  Himfelf  •,  but  is  tranfient 
and  goes  forth  to  the  Creature.  When  David 
looked  up  to  the  Heavens,  and  faw  the  Majefty 
of  God  written  in  Characters  of  Light,  he  admires 
that  Love  which  firit  made  Man  a  little  lower  than  the 
Angels,  and  crowned  him  with  Glory  and  Hoyiour,  Pfal. 
viii.  and  that  providential-Care  which  is  mindful  of 
him,  and  vifits  him  every  Moment.  Such  an  incon- 
ceivable Diftance  there  is  between  God  and  Man,  that 
it  is  wonderful  God  willfpend  a  Thought  upon  us. 
Lord,  what  is  Man  that  thou  takeft  Knowledge  of  him  ? 
or  the  Son  of  Man  that  thou  makeft  Account  of  him  ?  Man 
is  like  to  Vanity,  his  Days  are  as  a  Shadow  that  pajfeth 
away,  Pfal.  cxliv.  His  being  in  this  World  hath  no- 
thing firm,  or  folid ;  'tis  like  a  Shadow,  that  de- 
pends upon  a  Caufe  that  is  in  perpetual  Motion,  the 
Light  of  the  Sun,  and  is  always  changing,  till  it 
vanifhes  in  the  Darknefs  of  the  Night.  But  if 
we  confider  Man  in  the  Quality  of  a  Sinner,  and 
what  God  hath  wrought  for  his  Recovery,  we  are 

over- 


in  Contriving  Mans  Redemption.  205 

overcome  with  Amazement.     All  temporal  Favours 
are  but  Foils  to  this  miraculous  Mercy,  and  unfpeak- 
ably  below  the  leaft  Inftance  of  it  :  Without  it   all 
the  Privileges  we     enjoy    above  inferior    Creatures 
in  this  Life,  will  prove  Aggravations  of  our  future 
Mifery.     God  faw  us    in  our  degenerate  State,  de- 
ftroyed   by   ourfelves  \  and  yet,  O  Goodnefs,  truly 
Divine  !   he  loved  us  fo  far,  as  to  make  the  Way  for 
our  Recovery.     High  Mountains  were   to  be  level- 
led, and   great  Depths   to  be    filled  up,  before  we 
could  arrive  at  BlelTednefs :   All  this  hath  been  done 
by  mighty  Love.     God  laid  theCurfeof  the  Guilty 
upon  the   Innocent,  and  expofed  his  beloved  Son  to 
the  Sword  of  his  Juftice,  to  turn  the  Blow  from  us; 
What  aftonifhing  Goodnefs  is  it,  that  God  who  is 
the  Author  and  End  of  all  Things,  mould  become 
the  Means  of  our  Salvation  ?  and  by  the  loweft  A- 
bafement  ?    What    is   fo   worthy  of  Admiration  as 
that  the  Eternal   fhould  become  Mortal,  that   being 
in  the  Form  of  God,  he  mould  take   on  him   the 
Form  of  a   Servant  ?  that  the  Judge  of  the  World 
fhould    be   condemned   by  the    Guilty  ?    that     he 
fhould   leave   his  Throne   in  Heaven  to  be  nailed 
to    the  Crofs  ?  that    the    Prince    of    Life     fhould 
tafte   of    Death  ?    Thefe    are    the   great    Wonders 
which    the  Lord  of  Love  hath  performed,  and    all 
for  finful,  miierable   and   unworthy    Man,  who  de- 
ferved    not  the  leaft  Drop  of  that  Sweat  and  Blood 
he  fpent  for  him  :  And  without  any   Advantage  to 
himfelf,  for  what  Content  can  be  added  to  his  Felici- 
ty   by  a  curfed  Creature  ?  Infinite  Love  !   that  is  as 
admirable  as   faving!   Love  that  pajjetb    Knowledge! 
and  as  much  above    our   Comprehenfion   as  Defert. 
In  natural  Things,  Admiration  is  the  Effect  of  Igno- 
rance, but  here  it  is  increaied  by  Knowledge.     For 
the  more  we   underftand  the  excellent  Greatnefs  of 

O  God, 


206     The  Harmony  of  the  Divine  Attributes 

God,  and  the  Vilenefs  of  Man,  the  more  we  (hall 
be  inftructed  to  admire  the  glorious  Wonder  of  fav- 
ing  Mercy.  A  deliberate  Admiration  fpringing 
from  our  mod  deep  Thoughts,  is  Part  of  the  Tri- 
bute and  Adoration  we  owe  to  God,  who  fo  ttrange- 
\y  laved  us  from  the   Wrath  to  come. 

And  the  moil  humble  Acknowledgments  are  due 
for  it.  When  David  told  Mephibojheth,  2  Sam.  ix. 
7,  8.  that  he  mould  eat  Bread  with  him  at  his  Table 
continually ;  he  bowed  himfelf,  and  [aid,  What  is  thy 
Servant,  that  thou  jhouldfi  look  on  Juch  a  dead  Dog  as 
lam?  A  Speech  full  of  Gratitude  and  Humility; 
yet  he  was  of  a  royal  Extraction,  though  at  that 
Time  in  a  low  Condition.  With  a  far  greater  Senfe 
of  our  Unworthinefs,  we  mould  reflect  upon  that 
condefcending  Love,  that  provides  the  Bread  of  God 
for  the  Food  of  our  Souls,  without  which  we  had 
perifhed  for  Want.  David  in  that  divine  Thankfgiv- 
ing  recorded  in  the  Scripture,  reflects  upon  his  own 
Meannefs,  and  from  that  magnifies  the  Favour  of 
God  towards  him,  2  Sam.  vii.  18.  Who  am  I,  O  Lord 
God  ?  and  what  is  my  Hottfe,  that  thou  haft  brought  me 
hitherto  ?  And  this  was  yet  a  fmall  Thing  in  thy  Sight,  O 
Lord  God,  but  thou  haft  fpoken  of  thy  Servant's  Houfe 
for  a  great  while  to  come  :  And  is  this  the  Manner  of  Man, 
O  Lord  God?  If  fuch  humble  and  thankful  Acknow- 
ledgments were  due  for  the  Scepter  of  Ifrael,  what 
is  for  the  Crown  of  Heaven  ?  And  that  procured 
for  us  by  the  Sufferings  of  the  Son  of  God  ?  Brief- 
ly, Goodnefs  is  the  Foundation  of  Glory,  there- 
fore the  mod  folemn  and  affectionate  Praife  is  to  be 
rendered  for  tranfcendent  Goodnefs.  The  Confent 
of  Heaven  and  Earth,  is,  in  afcribing  Blefling,  and 
Honour,  and  Glory  to  him  that  fits  on  the  Throne^  and  the 
Lamb  for  ever,  Rev.  v.  13. 

2.  The 


in  Contriving  Mans  Redemption.  207 

2.  The  Love  of  God  difcovered  in  our  Redemp- 
tion, is  the  moft  powerful  Perfuafive  to  Repentance. 
For  the  Difcovery  of  this  we  mud  confider,  that  real 
Repentance  is  the  Confequent  of  Faith,  and  always 
in  Proportion  to  it.  Therefore  the  Law  which  re- 
prefents  to  us  the  divine  Purity  and  Juftice,  with- 
out any  Allay  of  Mercy,  can  never  work  true  Re- 
pentance in  a  Sinner.  When  Ccnfcience  is  under  the 
flrong  Conviction  of  Guilt,  and  of  God's  Juftice  as 
implacable*  it  caufes  a  dreadful  Flight  from  him,  and 
a  wretchlefs  Neglect  of  Means.  Defpair  hardens. 
The  brighter!:  Difcoveries  of  God  in  Nature  are 
not  warm  enough  to  melt  the  frozen  Heart  into  the 
current  of  Repentance.  5Tis  true,  the  vifible  Frame 
of  the  World,  and  the  continual  Benefits  of  Pro- 
vidence, inftruct  Men  in  thofe  prime  Truths,  the 
Being,  and  Bounty  of  God  to  thofe  that  ferve  him, 
and  invite  them  to  their  Duty.  God  never  left  him- 
Jelf  without  a  Witnefs  in  any  Age :  His  Goodnefs  is 
defigned  to  lead  Men  to  Repentance*  Ads  iv.  17.  And 
the  Apoftle  aggravates  the  Obftinacy  of  Men,  that 
rendr^d  that  Method  entirely  fruitlefs.  But  the  De- 
claration of  God's  Goodnefs  in  the  Go/pel  is  infinite- 
ly more  clear  and  powerful,  than  the  filent  Revela- 
tion by  the  Works  of  Creation  and  Providence.  For 
although  the  Patience  and  general  Goodnefs  of  God 
offered  fome  Intimations  that  he  is  placable*  yet  not 
a  fufficient  Support  for  a  guilty  and  jealous  Creature 
to  rely  on.*  The  natural  Notion  of  God's  Juftice  is 
io  deeply  rooted  in  the  human  Soul,  that  till  he  is 
pleafed  to  proclaim  an  Atl  of  Grace  and  Pardon^ 
on  the  Conditions  of  Faith  and  Repenrance,  it  is 
hardly  pofiible  that  convinced  Sinners  mould  appre- 
hend him  otherwife  than  an  Enemy ;  and  that  all 
the  common  Benefits  they  enjoy  are  but  Provifions 
allowed  in  the  interval  between  the  Sentence  yxonounc- 

O  2  ed 


20 8      The  Harmony  of  the  Divine  Attributes 

ed  by  the  Law,  and  the  Execution  of  it  at  Death. 
Therefore  God  to  overcome  our  Fears,  and  to  melt 
us  into  a  Compliance,  hath  given  in  the  Scripture  the 
hio-hefl  Affurance  of  his  Willingnefs  to  receive  all  re- 
tenting   and   returning   Sinners.     He   interpofes    the 
mod  folemn  Oath   to  remove  our  Sufpicions.     As  I 
live,  faith  the  Lord,  I  delight  not  in  the  Death  of  the 
Wicked^  but  that  the  Wicked  turn  from  his  Way  and  live, 
Ezek.  xxxiii.  1 1.  And  have  I  any  Pleajure  at  all  that  the 
Wicked  fhould  die  ?  faith  the  Lord  God :  And  not  that 
he  fhould  return  from  his  Ways  and  live  ?  Ezek.  xviii.  23. 
The  Majefty  and  Ardency   of  the  Expreffions  teftify 
the  Truth  and  Vehemency  of  his  Defire,  lb  far  as  the 
Excellency  of  his  Nature  is  capable  to  touch  our  Af- 
fections.    And  the  Reafon  of  it  is  clear  •,   for   the 
Converfion  of  a  Sinner  implies  a  thorough  Change 
in  the  Will  and  Affections  from  Sin  to  Grace,  and 
that  is  infinitely  pleafing  to  God's  Holinefs ;  and  the 
giving  of  Life  to  the  Converted,  is  moft  fui table  to  his 
Mercy.     The  Angels,  who  are  infinitely  inferior   to 
him  in  Goodnefs,    rejoice  in   the   Repentance  and 
Salvation  of  Men  •,  much  more  God  doth.     There 
is  an  eminent  Difference  between  his  Inclinations  to 
exercife   Mercy,    and  Juftice.     He  ufes  Expreffions 
of  Regret  when  he    is  conftrained  to  puniih ;   Pfal. 
Jxxxi.  13.O  that  my  People  had  hearkened  to  me,  and  If- 
rael  had  walked  in  my  Ways  I  And  how  jhall  1  give  thee 
up  Ephraim  ?  how  Jhall  I  deliver  thee,  Ifrael  ?  mine 
Heart  is  turned  within  me,  Hof.  xi.  8.    As  a  merciful 
Judge,  that  pities  the  Man,  when  he  condemns  the 
Malefactor.     But  he  difpenfes  Acts  of  Grace  with 
Pleafure  \  He  pardons  Iniquity,  andpaffes  by  Tranfgref- 
fions,  becaufe  he  delights  in  Mercy,  Mic.  vii.  18.  'Tis 
true,  when  Sinners  are  finally  obdurate,  God  is  pleaf- 
ed  in   their  Ruin,  for  the  Honour  of  his     Juftice  -, 
yet  it  is  not  in  fuch  a  Manner  as  ia  their  Converfion 

and 


in  Contriving  Mans  Redemption.  209 

and  Life,  he  doth  not  invite  Sinners  to  tranfgrefs, 
that  he  may  condemn  them  :  He  is  not  pleafed  when 
they  give  Occafion  for  the  Exercife  of  his  Anger.  And 
above  all,  we  have  the  cleared  and  fureft  Difcovery 
of  pardoning  Mercy  in  the  Death  of  Chrift.  For 
what  ftronger  Evidence  can  there  be  of  God's  Readi- 
nefs  to  pardon,  than  fending  his  Son  into  the  World 
to  be  a  Sacrifice  for  Sin,  that  Mercy  without  Preju- 
dice to  his  other  Perfections  might,  upon  our  Repent- 
ance, forgive  us  ?  And  what  more  rational  Argu- 
ment is  there,  and  more  congruous  to  the  Bread  of 
a  Man,  to  work  in  him  a  ferious  Grief  and  hearty 
Deteftation  of  Sin,  not  only  as  a  curfed  Thing,  but  as 
it  is  contrary  to  the  Divine  Will,  than  the  Belief 
that  God,  in  whofe  Power  alone  it  is  to  pardon  Sin- 
ners, is  moft  defirous  to  pardon  them,  if  they  will 
return  to  Obedience  ?  The  Prodigal  in  his  extreme 
Difcrefs  refolved  to  go  to  his  Father  with  penitential 
Acknowledgments  and  Submifllon  :  And,  to  ufe  the 
WTords  of  a  devout  Writer,  his  guilty  Confcience,  as 
defperate,  afk'd  him,  §uafpe,  with  what  Hope  ?  He 
replied  to  himfelf,  Ilia  qua  Pater  eft.  Ego  perdidi 
'quod  erat  filii  •,  tile  quod  Patris  eft  non  ami/it :  Though 
I  have  neglected  the  Duty,  and  loft  the  Confidence 
of  a  Son,  he  hath  not  loft  the  CompalTion  of  a  Father. 
That  Parable  reprefents  Man  in  his  degenerate  for- 
lorn State,  and  that  the  Divine  Goodnefs  is  the 
Motive  that  prevails  upon  him  to  return  to  his  Du- 
ty- 

3.  The  tranfcendent  Love  that  God  hath  exprefTed 
in  our  Redemption  by  Chrift,  fhould  kindle  in  us  a 
reciprocal  Affection  to  him.  For  what  is  more  na- 
tural than  that  one  Flame  fhould  produce  another  ? 
We  love  him^  becaufe  he  loved  us  firft.  The  Original 
or   our  Love  to  God  is  from  the  Evidence  of  his  to 

O  3  us: 


210     The  Harmony  of  the  Divine  Attributes 

us :  This  alone  can  ftrongly  and  fweetly  draw  the 
Heart  to  him.  'Tis  true,  the  Divine  Excellencies  as 
they  deTerve  a  fuperlative  Efteem,  fo  the  higheft  Af- 
fection •,  but  the  bare  Contemplation  of  them  is  in- 
effectual to  fire  the  Heart  with  a  zealous  Love  to 
God.  For  Man  hath  a  diabolical  Seed  in  his  corrupt 
Nature;  he  is  inclined  not  only  to  Senfuality,  which 
is  an  implicit  Hatred  of  God,  (for  an  eager  Appetite 
to  thofe  .Things  which  God  forbids,  and  a  fixed  A- 
verfation  from  what  he  commands,  are  the  natural 
Effects  of  Hatred)  but  to  Malignity  and  direct  Ha- 
tred again  ft  God.  He  is  cm  Enemy  in  his  Mind  through 
wicked  V/orks,  Col.  i.  21.  and  this  Enmity  arifeth 
from  the  Confideration  of  God's  Juftice,  and  the  Ef- 
fects of  it.  Man  cannot  fin  and  be  happy,  therefore 
he  wifhes  there  were  no  God  to  whom  he  muft  be 
accountable.  He  is  no  more  wrought  on  by  the  Di- 
vine Perfections  and  Beauties  to  love  the  Deity,  than 
a  guilty  Perfon,  who  refolvedly  goes  on  to  break  the 
Laws,  can  be  perfuaded  to  love  the  Judge,  for  his 
excellent  Knowledge,  and  his  inflexible  Integrity, 
who  will  certainly  condemn  him.  Befides,  the  great 
and  abundant  Bleflings,  which  God,  as  Creator  and 
Preferver,  beftows  upon  all,  cannot  prevail  upon 
guilty  Creatures  to  love  him.  Indeed  the  Goodnefs 
that  raifed  us  from  a  State  of  Nothing,  is  unfpeak- 
ably  great,  and  lays  an  eternal  Obligation  upon  us. 
The  whole  Stock  of  our  Affections  is  due  to  him,  for 
confering  upon  us  the  human  Nature,  that  is  com- 
mon to  Kings  and  the  meaneft  Beggar.  All  the 
Riches  and  Dignity  of  the  greateft  Prince,  whereby 
he  exceeds  the  pooreft  Wretch,  compared  to  this  Be- 
nefit which  they  both  (hare  in,  have  no  more  Pro- 
portion than  a  Farthing  to  an  immenfe  Treafure. 
The  innumerable  Expreffions  of  God's  Love  to  us 
every  Day  mould  infinitely  endear  him  to  us.     For 

who 


in  Contriving  Mans  Redemption.  2 1 1 

who  is  fo  inhumane  as  nor  to  love  his  Parents,  or  his 
Friend,  who  defended  him  from  his  deadly  Enemies, 
or  relieved  him  in  his  Poverty,  efpecially  if  the 
Vein  of  his  Bounty  be  not  dried  up,  but  always  dif- 
fufes  itfelf  in  new  Favours  ?  If  we  love  the  Memo- 
ry of  that  Emperor,  who,  reflecting  upon  one  Day, 
that  paft  without  his  bellowing  fome  Benefit,  with 
Grief  faid,  Diem  perdidi,  I  have  loft  a  Day  !  How 
much  more  mould  we  love  God,  who,  every  Moment, 
beftows  innumerable  Blefllngs  upon  his  Creatures  ? 
But  fwful  Man  hath  contracted  fuch  an  unnatural 
Hardnefs,  that  he  receives  no  Imprefiions  from  the 
renewed  Mercies  of  God :  He  violates  the  Princi- 
ples of  Nature,  and  Reafon.  For  how  unnatural 
is  it,  not  to  love  our  Benefactor  •,  when  the  dull  Ox 
and  the  ftupid  Afs  ferve  thofe  that  feed  them  ?  And 
how  unreafonable,  when  the  Pubficans  return  Love 
for  Love  !  Now  there  is  nothing  that  can  prefectly 
overcome  our  Hatred,  but  the  Confideration  of  that 
Love  which  hath  freed  us  from  Eternal  Mifery  :  For 
the  guilty  Creature  will  be  always  fufpicious,  that, 
notwithftanding  the  ordinary  Benefits  of  Providence, 
God  is  an  Enemy  to  it  :  And  till  Man  is  convinced, 
that  in  loving  God,  he  moft  truly  himfelf,  he 
will  never  fincerely  affeft  him.  This  was  one  great 
Dcfignof  God,  in  the  Way,  as  well  as  in  the  Work 
of  our  Redemption,  to  gain  our  Hearts  entirely  to 
himfelf.  He  faves  us  in  the  moft  endearing  and  o- 
bliging  Manner.  As  David's  Affection  declared  it- 
felf, /  will  not  ferve  the  Lord  with  that  which  ccft  me 
nothing :  So  God  would  not  fave  Man  with  that 
which  coft  him  nothing,  but  with  the  deareft  Price 
hath  purchafed  a  Title  to  our  Love.  God  was  in 
Chrift  reconciling  theWorldto  himfelf,  as  well  as  through 
Chrift  reconciling  himfelf  to  the  World.  He  hath 
propounded  fuch  Arguments  for  our  Love,  fo  pow- 
erful, 


2 1 2      The  Harmony  of  the  Divine  Attributes 

erful,  and  fublime,  that  Adam  in  Innocence  was  un- 
acquainted with.  He  fern:  down  his  own  Bowels  to 
teftify  his  Affection  to  us.  And  that  fhould  be  the 
greateft  Endearment  of  our  Love,  which  was  the 
greater!  Evidence  of  his. 

And  if  we  confider  the  Perfon  of  our  Redeemer, 
what  more  worthy  Object  of  our  Affection  than 
Chrifl  ?  and  Chrift  enduring  the  mod  terrible  Things, 
and  at  lall  dying  with  all  the  Circumftances  of  Dif- 
honour  and  Pain,  for  Love  to  Man  ?  If  he  had  no 
attractive  Excellencies,  yet  his  cruel  Sufferings  for 
us  fhould  make  him  infinitely  precious  and  dear  to 
our  Souls.  If  by  folemn  Regards  we  contemplate 
him  in  the  Garden,  amazed  at  the  firft  Approaches 
of  that  Cup  mixed  with  all  the  Ingredients  of  Di- 
vine Difpleafure,  fweating  like  Drops  of  Blood,  under 
a  Weight  of  unfpeakable  Sorrow,  and  without  the 
lead  Relief  from  Man,  whofe  Sins  he  then  bore ; 
what  Kind  of  Marble  are  our  Hearts  if  they  do  not 
tenderly  relent  at  this  doleful  Spectacle  ?  Can  we 
ftand  by  him  proftraie  on  the  Earth,  and  offering  up 
Prayers  and  Supplications  with  flrong  Cries  and  'Tears  (the 
Effects  of  the  Travel  of  his  Soul)  without  the  moitpaf- 
fionate  Senfibility  ?  Can  we  fee  him  contemned  by  im- 
pure Worms,  abufed  in  his  facred  Offices,  fpitefully 
reprefented  as  a  mock  King,  buffeted  and  flouted  as 
a  mock  Prophet,  his  facred  Face  defiled  with  loath- 
fome  Spittle,  his  Back  torn  with  fharp  Scourges, 
and  all  endured  with  a  victorious  Patience  ;  can  we 
behold  this  with  an  unconcerned  Eye,  without  the 
Mournings  of  holy  Love  ?  Can  we  accompany  him 
in  the  dolorous  Way,  and  lee  him  fainting  and  finking 
under  his  heavy  Crofs,  and  not  feel  his  Sufferings  ? 
Can  we  afcend  to  Mount  Calvary,  and  look  on  him 
hangingon  theinfamousTree,  in  the midft of  Thieves, 
fufferir.g  the  utmofl  Fury  of  malicious  Enemies,  and 

not 


in  Contriving  Mans  Redemption.  213 

not  be  crucified  with  him  ?  Can  we  hear  the  aftonifh- 
ing  Complaint  of  his  deferted  Soul  to  the  Judge 
of  all  the  World,  doing  extreme  Right  on  him  as 
our  Surety,  and  not  be  overcome  with  Grief  and 
Love  ?  Shall  not  the  Warm  Streams  fadly  running 
from  his  wounded  Head,  and  Hands  and  Feet,  melt 
our  congealed  Affections  ?  His  pierced  Side  difcovers 
his  Heart,  the  vital  Fountain  opened  to  wafli  away 
our  Guilt,  and  mall  our  Hearts  be  untouched  ?  His 
bloody  undeferved  Death,  the  precious  Ranfom  of 
our  Souls,  makes  him  our  Life  ;  and  fhall  it  not  ren- 
der him  full  of  Lovelinefs  to  our  inflamed  Thoughts  ? 
He  is  more  amiable  on  the  Crofs,  than  in  the 
Throne :  For  there  we  fee  the  cleareft  Teftimony, 
and  the  mod  glorious  Triumph  of  his  Love.  There 
he  endured  the  Anger  of  Heaven,  and  the  Scorn  of 
the  Earth.  There  we  might  fee  Joy  fadned,  Faith 
fearing,  Salvation  fuffering,  and  Life  dying.  * 
Blefled  Redeemer  !  what  couldft  thou  have  done  or 
fuffered  more,  to  quicken  our  dead  Powers,  and  in- 
flame our  could  Hearts  toward  thee  ?  How  can  we 
remember  thy  bleeding  dying  Love  without  an  Ex- 
tafy  of  Affection  ?  If  we  are  not  more  infenfible 
than  the  Rocks,  it  is  impoflible  but  we  mufb  be 
touched  and  foftned  by  it. 

Suppofe  an  Angel  by  fpecial  Delegation  had  been 
enabled  to  have  trod  Satan  under  our  Feet>  our  Obli- 
gations to  him  had  been  inexpreflible,  and  our  Love 
might  have  been  intercepted  from  afcending  to  our 
Creator.  For  Salvation  is  a  greater  Benefit,  than 
the  mere  giving  to  us  our  natural  Being:  As  the 
Privation  of  Felicity,  with  the  actual  Mifery  that 
is  joined   with    it,    is  infinitely    worle    than    the 

Ne- 


*    Quid    violentius   tiiumphat    de    Deo  ?  Vides     in   Chrifto 
bctari  triilitiam,  pavere  fidem,  fahuem  pati,  vitam  mod. 


214     The  Harmony  of  the  Divine  Attributes 

Negation  of  being.  Our  Lord  pronounced  concern- 
ing Judas,  Matt.  xxvi.  24.  //  had  been  good  for  that 
Man  that  he  had  never  been  born.  Redeeming  Good- 
nefs  exceeds  Creating.  Now  the  Son  of  God  to  pro- 
cure our  higheft  Love,  alone  wrought  Salvation  for 
us. 

And  what  admirable  Goodnefs  is  it,  that  puts  a 
Value  upon  our  Affection,  and  accepts  fuch  a  fmall 
Return  !  Our  moft  intent  and  ardent  Love  bears  no 
more  Proportion  to  his,  than  a  Spark  to  the  Element 
of  Fire.  Befides,  his  Love  to  us  was  pure,  and 
without  any  Benefit  to  himfelf  •,  but  ours  to  him  is 
profitable  to  our  Souls  for  their  eternal  Advantage. 
Yet  with  this  he  is  fully  fatisfied  :  When  we  love  him 
in  the  Quality  of  a  Saviour,  we  give  him  the  Glory 
of  that  he  defigns  moft  to  be  glorified  in  -,  that  is,  of 
his  Mercy  to  the  Miferable.  For  this  Reafon  he  in- 
flituted  the  Sacrament  of  the  Supper,  the  Contri- 
vance of  his  Love,  to  refrefh  the  Memory  of  his 
Death,  and  quicken  our  fainting  Love  to  him.  Now 
the  Love  that  our  Saviour  requires  muft  be, 

1.  Sincere  and  Unfeigned.  This  declares  itfelf 
by  a  Care  to  pleafe  him  in  all  Things.  If  a  Man  love 
me,  faith  our  Saviour,  he  will  keep  my  Commandments. 
Obedience  is  the  moft  natural  and  neceflary  Product 
of  Love.  For  Love  is  the  Spring  of  Action,  and 
employs  all  the  Faculties  in  the  Service  of  the  Per- 
son loved.  The  Apoftle  expreffes  the  Force  of  it 
by  an  emphatical  Word,  Sunechei,  2  Cor.  v.  The  Love 
of  Chrift  conflrains  us :  It  fignifies  to  have  one  Bound, 
and  fo  much  under  Power,  that  he  cannot  move  with- 
out Leave :  As  the  infpired  Prophets  were  carried 
by  the  Spirit,  and  entirely  acted  by  his  Motions : 
Such  an  abfolute  Empire  had  the  Love  of  Chrift  o- 
verhim,  (AffsxvYn.  5.)  ruling  all  the  Inclinations  of 
his  Heart,  and  Actions  of  his  Life.     'Tis  this  alone 

makes 


in  Contriving  Mans  Redemption.         21  r 

makes  Obedience  chearful,  and  conftant.  For  Love 
is  feated  in  the  Will,  and  the  Obedience  that  pro- 
ceeds from  it,  is  out  of  Choice,  and  purely  volunta- 
ry. No  Commandment  is  grievous  that  is  performed 
Jrom  Love-,  i  John  v.  3.  And  it  makes  Obedience 
conftant :  That  which  is  forced  from  the  ImprelTion 
of  Fear,  isunftedfaft-,  but  what  is  mixt  with  De- 
light, is  lading. 

2.  Our  Love  to  Chrift  mud  be  fupreme,  exceed- 
ing that  which  is  given  to  all  inferior  Objects. 
The  moft  elevated  and  entire  Affection  is  due  to 
Him  who  laves  us  fom  Torments  that  are  extreme 
and  eternal,  and  beftows  u^on  us  an  Inheritance 
immortal  and  undefiled.  By  the  offering  of  himfelf 
to  Divine  Juflice,  he  has  obliged  us  to  prefent  our 
Bodies  a  living  Sacrifice  to  God,  which  is  our  reafon- 
able  Service  \  Life  itfelf,  and  all  the  the  Endearments 
of  it,  Relations,  Eftates,  are  to  be  difvalued,  when 
fet  in  Comparifon  with  Him.  Nay  if  (by  an  im- 
poiTible  Suppofition)  they  could  be  feparated,  our 
Saviour  fhould  be  more  dear  to  us  than  Salvation. 
For  he  declared  greater  Love  in  giving  Himfelf 
for  our  Ranfom,  than  in  giving  Heaven  to  be  our 
Reward.  When  we  love  him  in  the  higheft  De- 
gree we  are  capable  of,  we  have  Reafon  to  mourn 
for  the  Imperfection  of  it.  In  fhort,  a  Superla- 
tive Love,  as  it  is  due  to  our  Redeemer,  fo  'tis  only 
accepted  by  Him.  He  that  loveth  Father  or  Mo~ 
ther,  Son  or  Daughter,  more  than  Him,  is  not  worthy 
of  Him-,  Matt.  x.  %y.  And  he  tells  us  in  other 
Places,  that  we  muft  hate  them,  to  mew,  that  our 
Love  to  him  fhould  fo  far  exceed  the  Affection  that 
is  due  to  thofe  Relations,  that  in  all  Occafions 
where  they  divide  from  Chrift,  we  fhould  demean 
ourfelves  as  if  we  had  only  for  them  an  Indiffe- 
rence, and  even  an  Averfation.  Indeed  the  pre- 
ferring 


216      The  Harmony  of  the  Divine  Attributes 

ferring  of  any  Thing  before  Him,  who  is  altoge- 
ther defirable  in  Himfelf,  and  infinitely  deferves 
our  Love,  is  brutijhly  to  undervalue  Him,  and  in 
Effect  not  to  love  Him.  For  in  a  Temptation, 
where  Chrift  and  the  beloved  Object  are  fet  in 
Competition,  as  a  greater  Weight  turns  the  Scales, 
fo  the  ftronger  Affection  will  caufe  a  Perfon  to  re- 
nounce Chrift,  for  the  PoffefTion  of  what  he  loves 
better.  'Tis  the  Love  of  Chrift  reigning  in  the 
Heart,  that  is  the  only  Principle  of  Perfeverance. 

4.  What  an  high  Provocation  is  it  to  defpife  Re- 
deeming Mercy,  and   to  defeat  that  infinite  Good- 
nefs  which  hath   been  at  fuch  Expence  for  our  Re- 
covery ?    The   Son   of  God   hath  emptied  all  the 
Treafures    of  his   Love,    to   purchafe   Deliverance 
for  guilty  and  wretched  Captives  •,    He  hath  paft 
through  fo   many  Pains   and  Thorns  to   come  and 
offer  it  to  them ;  He  follicits  them   to  receive  Par- 
don and  Liberty,    upon  the  Conditions  of  Accept- 
ance and   Amendment,    which   are    abfolutely   ne- 
ceffary  to  qualify  them  for  Felicity :    Now  if  they 
flight  the  Benefit,  and  renounce  their  Redemption  ; 
if  they  fell  themfelves  again    under  the   Servitude 
of  Sin,  and    gratify   the  Devil    with  a    new    Con- 
queft  over   them ;  what  a  bloody  Cruelty  is  this  to 
their  own  Souls,    and   vile   Indignity  to   the   Lord 
of  Glory  ?    And   are    there   any   fervile  Spirits   fo 
charmed   with  their  Mifery,    and  fo  in    love   with 
their  Chains,  who  will  ftoop  under   their  cruel  Cap- 
tivity, to  be  referved  for  eternal  Punifhment?  Who 
can  believe  it  P  But,  alas,  Examples  are  numerous  and 
ordinary  :     The  moil,  by    a  Folly  as   prodigious  as 
their   Ingratitude,    prefer    their   Sins    before    their 
Saviour,  and   love  that  which  is  the  only  juft  Ob- 
ject of  Hatred,  and  hate  Him  who  is  the  moil  wor- 
thy Object  of  Love.     'Tis   a  moft  aftonifhing  Con- 

fideration 


In  Contriving   Mans  Redemption  217 

federation,  that  Love  fhould  perfvvade  Chrift  to 
die  for  Men,  and  that  they  fhould  Trample  upon 
his  Blood,  and  choofe  rather  to  die  by  themfelves 
than  to  live  by  Him.  That  God  mould  be  fo  eafy 
to  forgive,  and  Man  fo  hard  to  be  forgiven.  This 
is  a  Sin  of  that  tranfcendent  Height,  that  all  the 
Abominations  of  Sodom  and  Gomorrah,  are  not  e- 
qual  to  it.  This  exafperates  Mercy,  that  dear  and 
tender  Attribute  •,  the  only  Advocate  in  God's  Bo- 
fom  for  us.  This  makes  the  Judge  irreconcileable. 
The  Rejecting  of  Life  upon  the  gracious  Terms  of  the 
Gofpel,  makes  the  Condemnation  of  Men  mod  juft, 
certain,  and  heavy. 

1.  Moft  Juft-,  for  when  Chrift  hath  performed 
what  was  necefiary  for  the  Expiation  of  Sin,  and 
hath  opened  the  Throne  of  Grace,  which  was  be- 
fore fhut  againft  us,  and  by  this  God  hath  declared 
how  willing  he  is  to  fave  Sinners-,  if  they  are  wilful 
to  be  damned,  and  fruftrate  the  blelTed  Methods  of 
Grace,  it  is  moft  equal  they  mould  inherit  their  own 
Choice:  They  judge  themfelves  unworthy  of  eternal  Life. 
Confcience  will  juftify  the  fevereft  Doom  againft 
them. 

2.  It  makes  their  Condemnation  certain  and  fi- 
nal. The  Sentence  of  the  Law  is  reverfible  by  an 
Appeal  to  an  higher  Court  •,  but  that  of  the  Gofpel 
againft  the  Refufers  of  Mercy  will  remain  in  its  full 
Force  for  ever.  He  that  believes  not,  is  condemned 
already;  John  iii.  18.  'Tis  fome  Confolation  to 
a  Malefactor,  that  the  Sentence  is  not  pronounc- 
ed againft  him  :  But  an  Unbeliever  hath  no  Re- 
fpite.  The  Gofpel  afTures  the  fincere  Believer,  that 
be  Jhall  not  enter  into  Condemnation,  to  prevent 
his  Fears  of  an  after  Sentence  \  but  it  denounces  a 
prefent  Doom  againft  thofe  who  reject  it.  The 
Wrath  of  God  abides  on   them.     Obftinate   Infidelity 

fets 


2 1 8       The  Harmony  of  the  Divine  Attributes 

fets  beyond  all  Pofiibility  of  Pardon  :  There  is  no 
Sacrifice  for  that  Sin.  Salvation  itlelf  cannot  fave 
the  impenitent  Infidel :  For  he  excludes  the  only 
Means  whereby  Mercy  is  conveyed.  How  defpe- 
rate  then  is  the  Cafe  of  fnch  a  Sinner  ?  To  what 
Sanctuary  will  he  fly  ?  All  the  other  Attributes 
condemn  him,  Holinefs  excites  Juftice,  and  Juftice 
awakens  Power  for  his  Deftruction  •,  and  if  Mercy 
interpofe  not  between  him  and  Ruin,  he  mult  perifh 
irrecoverably.  Whoever  loves  not  the  Lord  Chrift^  is 
Anathema  Maranatha:  He  is  under  an  irrevocable 
Curfe,  which  the  Redeemer  will  confirm  at  his  Com- 
ing. 

3.  Wilful  Neglect  of  Redeeming  Mercy  aggra- 
vates the  Sentence,  and  brings  an  extraordinary 
Damnation  upon  Sinners.  Befides  the  Doom  of 
the  Law,  which  continues  in  its  Vigour  againft 
TranfgrefFors,  the  Gofpel  adds  a  more  heavy  One 
againft  the  Impenitent  •,  becaufe  he  believes  not  in  the 
Name  of  the  only  begotten  Son  of  Gody  John  iii.  18. 
Infidelity  is  an  Outrage  not  to  a  Man  or  an  Angel, 
but  to  the  Eternal  Son.  For  the  Redemption  of 
Souls  is  reckoned  as  a  Part  of  his  Reward,  He  Jhall 
fee  of  the  Travel  of  his  Soul  and  be  fatisfied\  I  fa.  liii. 
Thofe  therefore  who  fpurn  at  Salvation,  deny  him 
the  Honour  of  his  Sufferings ;  and  are  guilty  of 
the  Defiance  of  his  Love,  of  the  Contempt  of  his 
Clemency,  of  the  Provocation  of  the  moil  fenfible 
and  fevere  Attribute  when  it  is  incenfed.  This  is 
to  ftrike  him  at  the  Heart,  and  to  kick  againft  his 
Bowels.  This  increafes  the  Anguifh  of  his  Suffer- 
ings, and  imbitters  the  Cup  of  his  Paflion.  This 
renews  his  Sorrows,  and  makes  his  Wounds  bleed 
afrefh.  Dreadful  Impiety  !  that  exceeds  the  Guilt 
of  the  Jews;  they  once  kill'd  Him,  being  in  his 
humble  inglorious  State,  but  this  is  a  daily  crucify- 
ing 


in  Contriving  Mans  Redemption,  219 

ing  him  now  glorified.  Ungrateful  Wretches ! 
that  refufe  to  bring  Glory  to  their  Redeemer,  and 
Bleffednefs  to  themfelves  :  -J-  That  rather  chufe  that 
the  Accufer  mould  triumph  in  their  Mifery,  than 
their  Saviour  rejoice  in  their  Felicity.  This  is  the 
great  Condemnation,  that  Chrift  came  into  the  World 
to  fave  Men  from  Death,  and  they  refufe  the  Par- 
don, John  iii.  19.  9Tis  an  Aggravation  of  Sin  above 
what  the  Devils  are  capable  of;  for  Pardon  was 
never  offered  to  thofe  rebellious  Spirits.  In  fhort, 
fo  deadly  a  Malignity  there  is  in  it,  that  it  poifons 
the  Gofpel  itfelf,  and  turns  the  fweeteft  Mercy 
into  the  foreft  Judgment.  The  Sun  of  Righteouf- 
nefs,  who  is  a  reviving  Life  to  the  penitent  Believer, 
is  a  confuming  Fire  to  the  Obdurate.  How  much 
more  tolerable  had  been  the  Condition  of  fuch 
Sinners,  if  faving  Grace  had  never  appeared  unto 
Men,  or  they  had  never  heard  of  it  ?  For  the  De- 
grees of  Wrath  mail  be  in  Proportion  to  the  Riches 
of  neglected  Goodnefs.  The  refufing  Life  from 
Chrift,  makes  us  guilty  of  his  Death.  And  when 
he  ilialF  come  in  his  Glory,  and  be  vifible  to  all  that 
pierced  Him,  what  Vengeance  will  be  the  Portion 
of  thofe  who  defpifed  the  Majefty  of  his  Perfon, 
the  Myftery  of  his  CompafTions  and  Sufferings  ? 
Thofe  that  lived  and  died  in  the  Darknefs  of  Hea- 
thenifm,  fhall  have  a  cooler  Climate  in  Hell,  than  thofe 
who  neglect  the  great  Salvation. 


f  Ut  denuo  malus,  recuperata  prxda  fua,  adverfus  Dominuai 
gaudeat.     TertuL  de  Poun. 


CHAP- 


220     The  Harmony  of  the  Divine  Attributes 


CHAP.     XII. 

Divine  Juftice  concurs  with  Mercy  in  the  Work  of  our 
Redemption.  The  Reafons  why  we  are  Redeemed 
by  the  Satisfaction  of  Juftice  are  fpecified:  To  de- 
clare God's  Hatred  of  Sin,  to  vindicate  the  Ho- 
nour of  the  Law,  to  prevent  the  fecure  Commijfon 
of  Sin.  Thefe  Ends  are  obtained  in  the  Death  of 
Chrift  •,  The  Reality  of  the  Satisfaction  made  to 
Divine  "Juftice  confidered.  The  Requifues  in  order 
to  it.  The  Appointment  of  God,  who  in  this  Tran- 
saction is  to  be  confidered  not  as  a  Judge,  that  is,  Mi- 
nifter  of  the  Law,  but  as  Governor.  His  Right  of 
Jurifdiction  to  relax  the  Law  as  to  the  Execution  of 
it.  His  Will  declared  to  accept  of  the  Compenfation 
made.  The  Confent  of  our  Redeemer  was  neceffary. 
He  muft  be  perfeclly  Holy.  He  muft  be  God  and 
Man. 

THE  Deity  in  itfelf  is  fimple  and  pure,  without 
Mixture  or  Variety:  The  Scripture  afcribes 
Attributes  to  God  for  our  clearer  Underftanding. 
And  thofe  as  ejjential  in  him  are  fimply  one :  They 
are  diftinguifhed  only  with  refpect  to  the  divers  Ob- 
jects on  which  they  are  terminated,  and  the  different 
Effecls  that  proceed  from  them. 

The  two  great  Attributes  which  are  exercifed 
towards  realonable  Creatures  in  their  lapfed  St  te, 
are  Mercy  and  Juftice :  Thefe  admirably  concur  in 
the  Work  of  our  Redemption.  Altho'  God  fpared 
guilty  Man  for  the  Honour  of  his  Mercy,  yet  He 
fpared  not  his  own  Son,  who  be  :ame  a  Surety  for  the 
Offender,  but  delivered  Him  up  to  a  cruel  Death 
for  the  Glory  of  his  Juftice,  For  the  clearer  un- 
derftanding 


in  Contriving  Mans  Redemption.        221 

derftanding  of   thisj  three  Things   are  to   be  confi- 
dered  -, 

i.  The  Reafons  why  we  are  redeemed  by  the 
Satisfaction  of  Juftice. 

2.  The  Reality  of  the  Satisfaction  made  by  our 
Redeemer. 

3.  The  Completenefs  and  Perfection  of  it.  Con- 
cerning the  firft^  there  are  three  different  Opinions 
among  thofe  who  acknowledge  the  Reality  of  Satis- 
faction. 

1.  That  it  is  not  poflible  that  Sin  mould  be  par- 
doned without  Satisfaction.  For  Juftice  being  a 
natural  and  neceffary  Excellency  in  God,  hath  an 
unchangeable  Refpect  to  the  Qualities  which  are  in 
the  Creatures  :  That  as  the  Divine  Goodnefs  is 
neceflarily  exercifed  towards  a  Creature  perfectly 
holy,  fo  Juftice  is  in  punifhing  the  Guilty,  unlefs  a 
Satisfaction  intervene.  And  if  it  be  not  poflible, 
confidering  the  Perfection  of  the  Deity,  that  Ho- 
linefs  fhould  be  unrewarded,  far  lefs  can  it  be,  that 
Sin  mould  be  unpunifhed  •,  fince  the  Exercife  of 
Juftice,  upon  which  Punifhment  depends,  is  more 
neceffary  than  that  of  Goodnefs,  which  is  the  Caufe 
of  Remuneration.  For  the  Rewards  which  Boun- 
ty difpenfes  are  pure  Favour,  whereas  the  Punifh- 
ments  which  Juftice  inflicts,  are  due.  In  fhorr, 
Since  Juftice  is  a  Perfection,  it  is  in  God  in  ay«- 
preme  Degree,  and  being  Infinite  it  is  inflexible.  This 
Opinion  is  aflerted  by  feveral  Divines  of  eminent 
L  \rning. 

2.  The  fecon d  Opinion  is,  That  God  by  his  ab- 
folute  Dominion  and  Prerogative,  might  have  re- 
leafed  the  Sinner  from  Punifhment  without  any  Sa- 
tisfaction. For  as  by  his  Sovereignty  He  tranf- 
ferred  the  Punifhment  from  the  Guilty  to  the  Inno- 
cent i  fo  He  tnight  have  forgiveo  Sin,  if  no   Re- 

P  deemer 


222*    The  Harmony  of  the  Divine  Attributes 

deemer  had  interpofed.  From  hence  it  follows, 
That  the  Death  of  Chrift,  for  the  Expiation  of 
Sin,  was  neceffary  only  with  refpect  to  the  Divine 
Decree. 

3.  The  third  Opinion  is,  That  considering  God 
in  this  Tranfaction,  as  qualified  with  the  Office  of 
fupreme  Judge  and  Governor  of  the  World,  who 
hath  given  juft  Laws  to  direct  his  Creatures  in  their 
Obedience,  and  to  be  the  Rule  of  his  Proceedings 
with  them  as  to  Rewards  and  Punifhments.  He 
hath  fo  far  rcftrained  the  Exercife  of  his  Power, 
that  upon  the  Breach  of  the  Law,  either  it  muft  be 
executed  upon  the  Sinner,  or  if  extraordinarily 
difpenfed  with,  it  muft  be  upon  fuch  Terms  as  may 
fecure  the  Ends  of  Government:  And  thofe  are 
his  own  Honour,  and  publick  Order,  and  the  Be- 
nefit of  thofe  that  are  governed.  And  upon  thefe 
Accounts  'twas  requifite,  fuppofing  the  merciful 
Defign  of  God  to  pardon  Sin,  that  his  Righteouf- 
nets  mould  be  declared  in  the  Sufferings  of  Chrift. 
I  will  diftinclly  open  this. 

In  the  Law  the  Sovereignty  and  Holinefs  of  God 
eminently  appear :  And  there  are  two  Things  in  all 
Sins  which  expofe  the  Offender  juftly  to  Punifh- 
ment : 

1.  A  Contempt  of  God's  Sovereignty,  and  in  that 
Refpect  there  is  a  fond  of  Equality  between  them. 
He  that  offends  in  one  is  guilty  of all \  Jam.  ii.  10.  they 
being  ratified  by  the  fame  Authority.  And  from 
hence  it  is,  that  Guilt  is  the  natural  PaiTion  of  Sin  ; 
that  always  adheres  to  it.  For  as  God  has  a  Judi- 
cial Power  to  inflict  Punifhment  upon  the  Difo- 
bedient,  by  Virtue  of  his  Sovereignty,  fo  the  Defert 
of  Punifhment  arifeth  from  the  defpifing  it  in  the 
Violation  of  his  Commands. 


in  Contriving  Mans  Redemption.  223 

2.  In  every  Sin    there  is  a  Contrariety  to   God's 
Holinefs.     And  in  this  the  natural  Turpitude  of  Sin 
confifts,    which    is    receptive   of   Degrees.      From 
hence  arifes  God's  Hatred  of  Sin,  which    is  as  ejfen- 
tial  as  his  Love  to  Himfelf :  The  infinite  Purity  and 
Rectitude   of  his-  Nature,  infers    the  moil    perfect 
Abhorrence   of   whatever  is  oppofite    to  it.      The 
righteous  Lord  loves  Right eoufnefs,  but  the   Wicked  his 
Soul  hates,  Pial.  xi.   5,  7.     Now  the  Juftice  of  God 
is  founded  in  his  Sovereignty,  and  in  his  Holinefs  ; 
and  the  Reafon  why  it  is  exercifed  ag-inft  Sin,  is  noc 
an  arbitrary    Constitution,  but  his  holy  Nature,  to 
which  Sin  is  repugnant.     Thefe  Things  being  premi- 
fed,  it  follows,  That  God  in  the   Relation  of  a  Go- 
vernor,   is  Protector  of  thole  facred  Laws  which 
are    to  direct    the    reafonable    Creature.      And  as 
it  was' mod  reafonable,  that,  in  the   firft   giving  the 
Law,  He  fhould  lay    the   ftrongeft  Reftraint  upon 
Man  for  preventing  Sin,  by  the  threatningof  Death, 
the  greateft  Evil  in  itfelf,  and  in  the  Eftimation  of 
Mankind  ;  fo  it  is  moil  congruous  to  Reafon,  when 
the  Command  was  broke  by  Man's  Rebellion,  that 
the  Penalty   fhould  be  inflicted,  either  on  his  Perfon, 
according  to  the  immediate   Intent  of  the  Law,  or 
Satisfaction  equivalent   to   the   Offence   mould    be 
made,  that  the  Majefty  and    Purity    of  God    might: 
appear  in  his  Juftice,  and  there   might   be  a    vifible 
Difcovery  of  the  Value  he  puts  on  Obedience. 

The  Life  of  the  Law  depends  upon  the  Execution 
of  it  •,  for  Impunity  occafions  a  Contempt  of  Ju- 
ftice, and  by  extenuating  Sin,  in  the  Account  of  Men, 
encourages  to  the  free  Commiffion  of  it.  If  Par- 
don be  eafily  obtained,  Sin  will  be  eafily  committed. 
Crimes  unpuniihed  feem  authorized.  The  firft  Temp- 
tation was  prevalent  by  this  Periwafion,  that  no  Pu- 
nifhment  would  follow.  Befidcs,  if  upon  the  bold 
P  2  Violation 


224     ^e  Harmony  of  the  Divine  Attributes 

Violation  of  the  Law  no  Punifhment  were  inflicted, 
not  only  the  Glory  of  God's  Holinefs  would  be  ob- 
fcured,  as  if  he  did  not  love  Righteoufnefs  and  hate 
Sin,  but  fuffered  the  Contempt  of  the  one,  and  the 
Commiffion  of  the  other  without  Control*,  but  it 
•would  either  reflect  upon  his  Wifdom,  as  if  he  had 
not  upon  juft  Reafon  eftablifhed  an  Alliance  between 
the  Offence  and  the  Penalty  -,  or  upon  his  Power,  as 
if  He  were  not  able  to  vindicate  the  Rights  of  Hea- 
ven. And  after  his  giving  a  Law,  and  declaring, 
that,  according  to  the  Tenor  of  it,  He  would  difpenfe 
Rewards  and  Punifhments,  if  Sin  were  unrevenged, 
it  would  lefTen  the  Sacrednefs  of  his  Truth  in  the  E- 
fteem  of  Men.  So  that  the  Law  and  Lawgiver 
would  be  expofed  to  Contempt.  By  all  which  it 
appears,  that  the  Honour  of  God  was  infinitely  con- 
cerned in  his  requiring  Satisfaction  for  the  Breach  of 
his  Laws. 

Temporal  Magiftrates  are  bound  to  execute  wife 
and  equal  Laws,  for  the  Prefervation  of  publick 
Order,  and  civil  Societies.  'Tis  true,  there  be 
fome  Cafes  wherein  the  Lawgiver  may  be  forced  to 
difpenfe  with  the  Law,  as  when  the  fparing  of  an 
Offender  is  more  Advantage  to  the  State  than  his 
Punifhment :  Befides,  there  is  a  fuperior  Tribunal 
to  which  great  Offenders  are  obnoxious  *,  and  good 
Magiftrates,  when,  through  Weaknefs,  they  are  fain 
to  fpare  the  Guilty,  refer  them  to  God's  Judgment. 
But  it  is  otherwife  in  the  Divine  Government :  For 
God  is  infinitely  free  from  any  Neceffity  of  Compli- 
ance. There  is  no  Exigency  of  Government  that 
requires,  that  any  Offenders  mould  efcape  his  Seve- 
rity. Neither  is  there  any  Juftice  above  his,  which 
might  exact  Satisfaction  of  them.  Befides,  the 
Majefty  of  his  Laws  is  more  facred  than  of  thofe 
which  preferve  earthly  States,  and  ought  to  be  more 

inviolable. 


in  Contriving  Mans  Redemption.  225 

inviolable.  The  Sum  is  this,  to  declare  God's  Ha- 
tred of  Sin,  which  is  effential  to  his  Nature  ;  topre- 
ferve  the  Honour  of  the  Law,  which  otherwife 
would  be  fecurely  defpifed,  and  lofe  its  Effect;  to 
prevent  Sin,  by  keeping  up  in  Men  an  holy  Fear  to 
offend  God,  an  eternal  Refpect  in  the  rational  Crea- 
ture to  Him-,  it  was4moft  fit  that  the  prefnmptnous 
Breach  of  God's  Command  mould  not  be  unpu- 
r.ifhed.  Now  when  the  Son  of  God  was  made  a 
Sacrifice  for  Sin,  and  by  a  Bloody  Death  made  Ex- 
piation of  it,  the  World  is  convinced  how  infinite- 
ly hateful  Sin  is  to  him,  the  Dignity  of  the  Law  is 
maintained,  and  Sin  is  moll:  effectually  difcouraged. 
There  is  the  fame  Terror,  though  not  the  fame  Ri- 
gor, as  if  all  Mankind  had  been  finally  condemned. 
Thus  it  appears  how  becoming  God  it  was,  to  ac- 
complish our  Salvation  in  fuch  a  Manner,  that  Juftice 
and  Mercy  are  revealed  in  their  moft  noble  and  emi- 
nent Effects  and  Operations. 

2.  The  Reality  of  the  Satisfaction  made  to  Di- 
vine Juftice  is  next  to  be  proved.  This  is  the  Cen- 
ter, and  Heart  of  the  Chriftian  Religion,  from 
whence  all  vital  and  comforting  Influences  are  deriv- 
ed :  And  for  the  opening  of  it,  I  will  firfl  confider 
the  Requifites  in  order  to  it  \  which  are, 

1.  The  Appointment  of  God,  whofe  Power  and 
Will  are  to  be  confidered  in  this  Tranfaetion. 

(1.)  His  Power-,  for  it  is  an  act  of  Supremacy  to 
admit,  that  the  Sufferings  of  another  mould  be 
effectual  to  redeem  the  Offender.  God  doth  not 
in  this  Affair  fuftain  the  Perlbn  of  a  Judge,  that  is, 
the  Minifter  of  the  Law,  and  cannot  free  the  Guil- 
ty by  transferring  the  Punifhment  on  another-,  but 
is  to  be  confidered  as  Governor,  who  may  by  pure 
Jurifdiction  difpenfe  in  the  Execution  of  the  Law, 
P  3  upon 


22.6      The  Harmony  of  the  Divine  Attributes 

upon  thofe  Confklerations  which  fully  anfwer  the 
Ends  of  Government. 

The  Law  is  not  executed  according  to  the  Letter 
of  it,  for  then  no  Sinner  can  be  faved  •,  but  repent- 
ing Believers  are  free  from  Condemnation.  Nor  is 
it  abrogated,  for  then  no  Obligation  remains  as  to 
the  Duty,  or  Penalty  of  it ;  but  Men  are  ftill  bound 
to  obey  it,  and  impenitent  Infidels  are  ftill  under  the 
Curfe  :  The  Wrath  of  God  abides  upon  them.  But  it  is 
relaxed,  as  to  the  Punifhment,  by  the  merciful  Con- 
defcenfion  of  the  Lawgiver. 

Some  Laws  are  not  capable  of  Relaxation  in  their 
own  Nature ;  becaufe  there  is  included  moral  Ini- 
quity in  the  Relaxation.  As  the  Commands  to  love 
God  and  obey  Confcience,  can  never  lofe  their 
binding  Force.  'Tis  an  univerfal  Rule  that  fuffers  no 
Exception,  God  cannot  deny  himfelf;  therefore  he 
can  never  allow  Sin,  that  directly  oppofes  the  Per- 
fections of  His  Nature.  Befides,  fome  Laws  can-, 
not  be  relaxed  ex  hypcthefi,  upon  the  Account  of  the 
Divine  Decree  which  makes  them  irrevocable,  as 
that  all  wjjo  die  in  their  Impenitency  fhall  be  dam- 
ned. Now  there  was  no  exprefs  Sign  annexed  to  the 
Sanction  of  the  original  Law,  to  intimate,  that  it 
fhould  be  unalterable  as  to  the  Letter  of  it.  The 
Threatning  declared  the  Defertof  Sin  in  the  Offen- 
der, and  the  Right  of  punifhing  in  the  Superior ; 
but  it  is  fo  to  be  underftood,  as  not  to  fruftrate  the 
Power  of  the  Lawgiver,  to  relax  the  Punifhment 
upon  wife  and  juft  Reafons. 

The  Law  did  neither  propound,  nor  exclude  this 
Expedient;  for  judging  without  Parlion  againft  the 
Sinner,  it  is  fatisfied  with  the  Punifhment  of  the 
Crime.  For  it  is  not  the  Evil  of  the  Offender  that  is 
primarily  defigned  by  the  Law,  but  the  Prefervation 
af  publick  Order,  for  the  Honour  of  the  Lawgiver, 

and 


in  Contriving  Mans  Redemption,  227 

and  the  Benefit  of  thofe  that  are  Subjects.  So  thac 
the  Relaxing  the  Punifhment,  as  to  the  Perfon  of  the 
Sinner,  by  Compenfation,  fully  anfwersthe  Intent  of 
the  Law. 

(2.)  As  by  the  Right  of  Jurifdi&ion  God  might 
relax  the  Law,  and  appoint  a  Mediator  to  inter- 
pofe  by  Way  of  Ranlbm  •,  fo  he  hath  declared  his 
Will  to  accept  of  Him.  The  Law,  in  Strictnefs,  o- 
bliged  the  Sinning  Perfon  to  fuffer,  fothat  he  might: 
have  refufed  any  other  Satisfaction  :  Therefore  the 
whole  Work  of  our  Redemption  is  referred  to  His 
Will  as  the  primary  Caufe.  Our  Saviour  was  fent- 
into  the  World  by  the  Order  of  God  :  John  iii.  17.  He 
was  fealed,  that  is,  authorized  for  that  great  Work 
by  Commiflion  from  Him.  He  was  called  to  His 
Office,  by  the  Voice  of  his  Father  from  Heaven  •,  Thou 
art  my  beloved  Son  in  whom  I  am  well  pleafed,  Mate. 
iii.  17.  God  anointed  him  with  the  Holy  Ghofl,  and  with 
Power,  Acts  x.  38.  which  fignifies  as  the  enduing  of 
Him  with  the  Graces  of  the  Spirit,  fo  the  in- 
verting Him  in  the  Dignity  of  Mediator^  as  Kings,. 
Priefts,  and  Prophets  were.  And  both  were  ne- 
cefTary,  for  his  Graces  without  his  Office  are  un- 
profitable to  us,  and  his  Office  without  his  Ca- 
pacity, of  no  Advantage.  In  fhort,  the  Apoftle 
obferves  this  as  the  peculiar  Excellency  of  the  New 
Covenant,  and  the  Foundation  of  our  Hopes,  that 
the  Mediator  was  conftituted  by  a  folemn  Oath, 
'The  Lord  hath  fworn,  and  will  not  repent,  thou  art  a- 
Priefl  for  ever  after  the  Order  of  Mekhifedec,  Heb.  vii. 
21. 

2.  The  Confent  of  our  Redeemer  was  neceflary, 
that  he  might  by  Sufferings  fatisfy  for  us.  For  be- 
ing the  Lord  from  Heaven,  there  was  no  Superior 
Authority  to  command,  or  Power  to  compel  him. 
'Tis  true,  having  become  our  Surety,  it   was  necef- 

ftry 


228      The  Harmony  of  the  Divine  Attributes 

fary  He  fhould  be  accountable  to  the  Law  :  But  the 
firft  Undertaking  was  mod  free.  When  one  hath 
entred  into  Bonds  to  pay  the  Debt  of  an  infolvent 
Perfon,  he  muft  give  Satisfaction  •,  but  it  is  an  Act  of 
Liberty  and  Choice  to  make  himfelf  liable.  Our  Savi- 
our tells  us,  Lu.  xxiv.  46.  7/  behoved  Chrift  to  fuffer  ;  he 
doth  not  lay  that  the  Son  of  God  mould  fuffer,  but 
that  Chrift.  This  Title  fignifies  the  fame  Perfon  in 
Subftance,  but  not  in  the  fame  Refpectand  Conside- 
ration. Chrift  is  the  Second  Perfon,  cloathed  with 
our  Nature.  There  was  no  Neceflity  that  obliged 
God  to  appoint  his  Son,  or  the  Son  to  accept  the 
Office  of  Mediator  :  But  when  the  Eternal  Son  had 
undertook  that  Charge,  and  was  made  Chrift,  that 
is,  affumed  our  Nature  in  order  to  redeem  us,  it  was 
neceffary  that  He  fhould  fuffer. 

Befides,  His  Confent  was  neceffary  upon  another 
Account.  For  the  Satisfaction  doth  not  arife  merely 
from  the  Dignity  of  his  Perfon,  but  from  the  Law 
of  Subftitution,  whereby  he  put  himfelf  in  our 
Stead,  and  voluntarily  obliged  himfelf  to  fuffer 
the  Punifhment  due  to  us.  The  Efficacy  of  his 
Death,  is  by  Virtue  of  the  Contract  between  the 
Father  and  him,  of  which  there  could  be  no  Caufe 
but  pure  Mercy,  and  his  voluntary  Condefcen- 
fion. 

Now  the  Scripture  declares  the  Willingnefs  of 
Chrift,  particularly  at  his  Entrance  into  the  World, 
and  at  his  Death.  Upon  His  coming  into  the 
World,  he  begins  his  Life  by  the  internal  Oblation 
of  himfelf  to  his  Father-,  Heb.  x.  6,  7.  Sacrifice 
end  Offering  thou  didfi  not  defire ;  mine  Ears  haft  thou 
opened-,  that  is,  He  entirely  refigned  himfelf  to  be 
God's  Servant  -,  Burnt-Offering  and  Sin-Offering  haft 
thou  not  required.  Then  /aid  I,  ho,  I  come,  in  the 
Volume  of  thy  Book  it  is  written  of  me,  I  delight  to  do 

thy 


in  Contriving  Mans  Redemption,  229 

thy  Will,  O  my  God ;  yea,  thy  Law  is  within  my  Heart. 
He  faw  the  divine  Decree,  and  embraced  it ;  the 
Law  was  in  his  Heart,  and  fully  poflefled  all  his 
Thoughts  and  Affections,  and  had  a  commanding 
Influence  upon  his  Life.  And  his  Willingnefs  was 
fully  expreft  by  him,  when  he  approached  to  his 
lad  Sufferings.  For  although  he  declined  Death. as 
Man,  having  natural  and  innocent  Defires  of  Self- 
prefervation,  yet  as  Mediator  he  readily  fubmitted 
to  it ;  Not  my  Will,  but  thine  be  done,  was  his  Voice 
in  the  Garden.  And  this  argued  the  Completenefs 
and  Fixednefs  of  his  Will,  that,  notwithstanding 
his  Averfation  from  Death  abfolutely  confidered,  yet 
with  an  unabated  Election  He  ftill  chofe  it  as  the 
Means  of  our  Salvation.  No  involuntary  Con- 
ftraint  did  force  him  to  that  Submiffion  •,  But  the 
fole  Caufes  of  it  were  his  free  Compliance  with  his 
Father's  Will,  and  his  tender  Companion  towards 
Men.  He  faith,  Joh.  x.  18.  1  have  Power  to  lay 
down  my  Life,  and  Power  to  take  it  up :  This  Command  I 
received  of  my  Father  :  In  his  Death,  Obedience  and 
Sacrifice  were  united.  The  typical  Sacrifices  wej*e 
led  to  the  Altar ;  but  the  Lamb  of  God  prefented 
Himfelf:  Gal.  i.  4.  'Tis  faid,  He  gave  him/elf  for 
us,  Tit.  li.  14.  to  fignify  his  Willingnefs  in  dying. 
Now  the  Freenefs  of  our  Redeemer  in  dying  for 
us,  qualified  his  Sufferings  to  be  meritorious.  The 
Apotlle  tells  us,  Rom.  v.  19.  that  by  the  Obedience  of 
one  many  are  made  righteous •,  that  is,  By  his  volun- 
tary Sufferings  we  are  juftified :  For  without  his 
Confent,  his  Death  could  not  have  the  Refpect  of 
a  Punifhment  for  our  Sins.  No  Man  can  be  com- 
pelled to  pay  another's  Debt,  unlefs  he  make  himfelf 
Surety  for  it.  Briefly ',  The  Appointment  of  God, 
and  the  Undertaking  of  Chrift,  to  redeem  us  from 
the  Curfe  of  the  Law  by  his  Suffering  it,  are  the 

Foun- 


230     The  Harmo?iy  of  the  Divine  Attributes 

Foundation  of  the   New  Tejiament. 

3.  He  that  interpofed  as  Mediator,  mnft  be  per- 
fectly holy,  otherwife  he   had  been    liable  to  Juitice 
for  his  own  Sin  :  And    guilty  Blood  is  impure  and 
corrupt,  apter  toftain  by  its  Effufion  and  Sprinkling, 
than  to  purge  away   Sin.     The  Apoftle  joins  thefe 
two  as  infeparable,   1  Job.  iii.  5.  He  appeared  to  take 
away  Sin,  and  in  him  is  no  Sin.     The  Priejihood  under 
the  Law  was  imperfect  •,  as  for  other  Reafons,  fo  for 
the  Sins  of  the  Priefts.     Aaron  the  firft  and  chief  of 
the  Levitical  Order,    was   guilty  of  grofs  Idolatry, 
fo  that  Reconciliation  could  not  be  obtained  by  their 
Miniflry :  For  how   can  one  Captive    ranfom  ano- 
ther, or   Sin   expiate  Sin  ?    But  our  Mediator  was 
abfolutely  innocent,    without  the  lead  Tincture  of 
Sin  original,  or  aflual.     He  was  conceived  in   a  mi- 
raculous  Manner,    infinitely    diftant    from   all    the 
Impurities  of  the  Earth.     That  which  is   produced 
in  an  ordinary   Way,  receives    its  Propriety    from 
fecond  Caufes,    and   contracts   the    Defilement  that 
cleaves  to  the   whole   Species :  Whatever   is  born  of 
Blood,  and  the  Will  of  the  Flefh,  that  is,  formed  of  the 
Subftance  of  the  Flefh,  and  by  the  fenfual  Appetite, 
is  defiled  :  But  though  He  was  formed  of  the  Sub- 
ltance  of  the  Virgin,  yet  by  Virtue  of  an  heavenly 
Principle,  according  to  the  Words  of  the  Angel  to 
her^  Luke  i.  2 5-  The  Holy  Ghoft  Jhall  come  upon  thee, 
and  the  Tower   of  the  Higheft  fljall  overfhadow  thee ; 
therefore  alfo  that  Holy  Thing  that  /hall  be  born  of  thee, 
Jhall  be  called  the  Son  of  God.     He  came  in  the  Ap- 
pearance only  of  Jinful  FlejJo,  Rom.  viii.    3.  as    the 
Brazen  Serpent  had  the  Figure,  and  not  the  Poifon  of 
the  fiery  Serpent.     He  was  without  abtual  Sin  ;  He 
foiled    the  Tempter   in     all  his   Arts   and   Methods 
wherewith  he  tried  Him.     He  refilled  the  Luft  of 
the  Flefh,  by  refufing  to  make  the  Stones  Bread  to 

aflvvage 


in  Contriving  Mans  Redemption.  231 

aflwage  his  Hunger  •,  and  the  Luft  of  the  Eyes,  in 
defpifing  the  Kingdoms  of  the  World  with  all  their 
Treafures-,  and  the  Pride  of  Life,  when  he  would 
not  throw  himfelf  down,  that  by  the  interpofing  of 
Angels  for  his  Refcue,  there  might  be  a  vifible  Proof 
that  he  was  the  Son  of  God.  The  Accufer  himfeif 
confelTed  him  to  be  the  Holy  One  of  God,  Mar.  i.  24. 
He  found  no  Corruption  within  him,  and  could  draw 
nothing  out  of  him.  Judas  that  betrayed  him,  and 
Pilate  that  condemned  him,  acknowledged  his  In- 
nocence. He  perfectly  fulfilled  the  Lav/,  and  did 
always  what  plea  fed  his  Father.  In  the  Midft  of  his 
Sufferings,  no  irregular  Motion  difturbed  hjs  Soul, 
but  he  always  exprelt  the  higheft  Reverence  to  God, 
and  unfpeakable  Charity  to  Men.  He  was  compar- 
ed to  a  Lamb,  (for  h«  Pafiion  and  his  Patience)  that 
quietly  dies  at  the  Foot  of  the  Altar. 

Befides,  we  may  confider  in  our  Mediator  not  on- 
ly a  perfect  Freedom  from  Sin,  but  an  Impossibility 
that  he  fhould  be  touched  by  it.  The  angelical  Na- 
ture was  liable  to  Folly  ;  but  the  human  Nature,  by 
its  intimate  and  unchangeable  Union  with  the  Divine, 
is  eftablifhed  above  all  Poffibility  of  Falling.  The 
Deity  is  Holinefs  itielf ;  and  by  its  perfonal  Prefence, 
is  a  greater  Prefervative  from  Sin,  than  either  the 
Vifion  of  God  in  Heaven,  or  the  mod  permanent 
Habit  of  Grace.  Our  Saviour  tells  us,  John  v.  19. 
The  Son  can  do  nothing  of  himfelf,  but  according  to 
the  Pattern  the  Father  jets  him.  Now  the  perfect 
Holinefs  of  our  Redeemer  hath  a  fpecial  Efficacy  in 
making  his  Death  to  be  the  Expiation  of  Sin,  as  the 
Scripture  frequently  declares,  Heb.  vii.  26,  27.  For 
[itch  an  High  Prieft  became  us,  who  is  holy,  harmlefs,  un~ 
defiled,  ar.djeparate  from  Sinners.  And  he  that  knew  no 
Sin,  was  made  Sin  for  us,  that  we  might  be  made  the 
Right ioufnefs  of  God  in  bim7    2  Cor.  v.  2  1 .  IVe  are 


232       The  Harmony  of  the  Divine  Attributes 

Redeemed  not  with  corruptible  Things,  as  Silver  and 
Gold,  but  with  the  precious  Blood  of  Chrijl,  as  of  a  Lamb 
without  Blemijh,  and  without  Spot,  1  Pet.  i.  18.  And 
by  his  Knowledge  Jhall  my  righteous  Servant  juftify  many, 
Ifa.  liii.  11. 

4.  'Twas  requifite  the  Mediator  ftiould  be  God 
and  Man.  He  muff,  affume  the  Nature  of  Man,  that 
he  might  be  put  in  his  Stead  in  order  to  make  Satis- 
faction for  him.  He  was  to  be  our  Reprefentative, 
therefore  fuch  a  Conjunction  between  us  mult  be, 
that  God  might  efteem  all  his  People  to  fuffer  in  him. 
By  the  Law  of  Ifrael  the  Right  of  Redemption  be- 
longed to  him  that  was  next  in  Blood  :  Now  Chriit 
took  the  Seed  of  Abraham,  the  original  Element  of 
our  Nature,  that  having  a  Right  of  Propriety  in  us 
as  God,  he  might  have  a  Right  of  Propinquity  as 
Man.  He  was  allied  to  all  Men,  as  Men  ;  that  his 
Sufferings  might  be  univerfally  benefical :  And  he 
muff,  be  God.  It  is  not  his  Innocency  only,  or  Depu- 
tation, but  the  Dignity  of  his  Perfon  that  qualifies 
him  to  be  an  all-fufficient  Sacrifice  for  Sin,  fo  that 
God  may  difpenfe  Pardon,  in  a  Way  that  is  honour- 
able to  Juftice  :  For  Juftice  requires  a  Proportion 
between  the  Punifliment  and  the  Crime ;  and  that 
receives  its  Quality  from  the  Dignity  of  the  Perfon 
offended.  Now  fince  the  Majefty  of  God  is  infinite, 
againft  whom  Sin  is  committed,  the  Guilt  of  it  can 
never  be  expiated  but  by  an  infinite  Satisfaction, 
There  is  no  Name  under  Heaven,  (Acts  iv.  12.)  nor 
in  Heaven,  that  could  fave  us,  but  the  Son  of  God, 
who,  being  equal  to  him  in  Greatnefs,  became  Man. 

If  there  had  been  fuch  Companion  in  the  Angels 
as  to  have  inclined  them  to  interpofe  between  Juftice 
and  us,  they  had  not  been  qualified  for  that  Work  ; 
not  only  upon  the  Account  of  their  different  Nature, 
fo  that  by  Subftitution  they  could  not  fatisfy  for  us ; 

nor 


in  Contriving  Mans  Redemption.         233 

nor  that  being  immaterial  Subftances,  they  are  ex- 
empted from  the  Dominion  of  Death,  which  was 
the  Punifhment  denounced  againft  the  Sinner,  and 
to  which  his  Surety  muft  be  Subjected ;  but  princi- 
pally, that  being  finite  Creatures,  they  are  incapable 
to  atone  an  incenfed  God.  Who,  among  all  their 
glorious  Orders,  durft  appear  before  foconfuming  a 
Fire  ?  who  could  have  been  an  Altar  whereon  to 
fanctify  a  Sacrifice  to  Divine  Juftice  ?  No  mere 
Creature  how  worthy  foever  could  propitiate  the  fu- 
preme  Majeity  when  juftly  provoked.  Our  Redeem- 
er was  to  be  the  Lord  of  Angels.  The  Apoftle 
tells  us,  that  it  pleafed  the  Father  that  in  him  allFulnefs 
Jhould  dwell.  This  refpects  not  his  original  Nature, 
but  his  Office,  and  the  Reafon  of  it  is,  to  reconcile  by 
the  Blood  of  the  Crofs,  Things  in  Heaven  and  in  the 
Earth.  From  the  Greatnefs  of  the  Work  we  may 
infer  the  Quality  of  the  Means,  and  from  the  Quali- 
ty of  the  Means,  the  Nature  of  the  Perfon  that  is 
to  preform  it.  Peace  with  God,  who  was  provoked 
by  our  Rebellion,  could  only  be  made  by  an  infinite 
Sacrifice.  Now  in  Chrift  the  Deity  itfelf,  not  its 
Influences,  and  the  Fulnefs  of  it,  not  any  particular 
Perfection  only,  dwelt  really  and  fubflantially.  God 
was  prefent  in  the  Ark  in  a  Shadow,  and  Repre- 
sentation •,  He  is  prefent  in  Nature  by  his  fultaining 
Power,  and  in  his  Saints  by  fpecial  Favour,  and  the 
eminent  Effects,  the  Graces  and  Comforts  that  pro- 
ceed from  it ;  but  he  is  prefent  in  Chrift  in  a  fingular 
and  tranfcendent  Manner.  The  Humanity  is  relat- 
ed to  the  Word  not  only  as  a  Creature  to  the  Au- 
thor of  its  Being,  for  in  this  Regard  it  hath  an  equal 
Re fpect  to  all  the  Perfon s,  but  by  a  peculiar  Con- 
junction •,  for  it  is  actuated  by  the  fame  Subfiftence 
as  the  Divine  ElTence  is  in  the  Son,  but  with  this  Dif- 
ference, the  one  is  voluntary,  the  other  necelTary ; 

the 


234      The  Harmony  of  theDivine  Attributes 

the  one  is  efpoufed  by  Love,  the  other  received  by 
Nature. 

Now  from  his  intimate  Union,  there  is  a  Commu- 
nication of  the  fpeciar  Qualities  of  both  Natures  to 
the  Perfon  of  Chi  id  :  Man  is  exalted  to  be  the  Son 
of  God,  and*  the  Word  abafed  to  be  the  Son  of 
Man.  As  by  Reafon  of  the  vital  Union  between  the 
Soul  and  Body,  the  efTential  Parts  of  Man,  it  is  truly 
faid,  that  he  is  rational  in  refpect  of  his  Soul,  and 
mortal  in  refpecl  of  his  Body.  This  Union  derives 
an  infinite  Merit  to  the  Obedience  of  Chrift.  For 
the  human  Nature  having  its  Complement  from 
the  Divine  Perfon,  it  is  not  the. Nature  fimply  confi- 
dered,  but  the  Perfon  that  is  the  Foimtain  of  Acti- 
ons. To  illuftrate  this  by  an  Inftance :  The  Civil 
Law  determines,  that  a  Tree  tranfplanted  from  one 
Soil  to  another,  and  taking  Root  there,  belongs  to 
the  Owner  of  that  Ground  -,  in  regard  that  receiv- 
ing Nourifhment  from  a  new  Earth,  it  becomes  as 
it  were  another  Tree,  though  there  be  the  fame  in- 
dividual Root,  the  fame  Body,  and  the  fame  Soul 
of  Vegetation  as  before-)-.  Thus  the  human  Na- 
ture taken  from  the  common  Mafs  of  Mankind,  and 
tranfplanted  by  perfonal  Union  into  the  Divine,  is 
to  be  reckoned  as  entirely  belonging  to  the  Divine, 
and  the  Actions  proceeding  from  it  are  not  merely 
human,  but  are  raifed  above  their  natural  Worth, 
and  become  meritorious.  One  Hour  of  Chrift's 
Life  glorified  God  more,  than  an  everlafting  Dura- 
tion fpent  by  Angels  and  Men  in  the  Praifes  of  him. 
For  the  moft  perfect  Creatures  are  limited,  and  fi- 
nite, and  their  Services  cannot  fully  correfpond  with 
the  Majefty  of  God  -,  but  when  the  Word  was  made 

Flefh, 


f  Plantata    &  confita  ut  folo  cedant  eft  juris  Conftituti,  cujuj 
ratio  eft  <juod  ifta  folo  alantur.  Grot,  dejur,  Bell,  &  Pac. 


in  Contriving  Mans    Redemption  235 

Flefh,  and  entered  into  a  new  State  of  Subjection, 
he  glorified  God  in  a  divine  Manner  and  mod  wor- 
thy of  him.  He  that  comes  from  above,  is  above  all, 
John  iii.  31.  The  All-fufficiency  of  his  Satisfaction 
arifes  from  hence,  He  that  was  in  the  Form  of  God,  and 
thought  it  no  Robbery  to  be  equal  with  God,  Phil.  ii.  6. 
that  is,  in  the  Truth  of  the  divine  Nature  was  equal 
with  the  Father,  and  without  Sacrilege,  or  Ufur- 
pation  poiTeft  divine  Honour,  he  became  obedient  to 
the  Death  of  the  Crofs,  1  Cor.  ii.  8.  The  Lord  of 
Glory  was  crucified.  We  are  purchafed  by  the  Blood  of 
God.  And  the  Blood  of  J  ejus  Chrift  his  Son  cleanfeth 
its  from  all  Sin,  Act.  xx.  28.  The  divine  Nature 
gives  it  an  infinite  and  everlafting  Efficacy. 

And  it  is  obfervable,  that  the  Socinians,  the  de- 
clared Enemies  of  his  Eternity,  confentaneoufly  to 
their  firfb  impious  Error,  deny  his  Satisfaction.  For 
if  Jefus  Chrift  were  but  a  titular  God,  his  Sufferings, 
how  deep  foever,  had  been  infufficient  to  expiate  our 
Offence :  In  his  Death  he  had  been  only  a  Martyr, 
not  a  Mediator.  For  no  Satisfaction  can  be  made  to 
divine  Juftice,  but  by  fuffering  that  which  is  equi- 
valent to  the  Guilt  of  Sin  -,  which  as  it  is  inconceiv- 
ably great,  fuch  mull  the"  Satisfaction  be. 


C  H  A  P.     XIII. 

Divine  Juftice  is  declared  and  glorified  in  the  Death  of 
Chrift.  The  threefold  Account  the  Scriptures  give 
of  it :  As  a  Punifhment  inHicled  for  Sin,  as  a  Price 
to  redeem  us  from  Hell,  and  as  a  Sacrifice  to  reconcile  us 
to  God.  Man  was  Capitally  guilty.  Chrift,  with 
the  Allowance  of  God,  interpofes  as  his  Surety.  His 
Death  was  inflifted  on  him  by  the  fupreme  Judge, 
The  impulfive  Caufe  of  it  was  Sin.     His  Sufferings 

weri 


2  3  6      The  Harmony  of  the  hivine  Attributes 

Were  equivalent  to  the  Sentence  of  the  Law.  The  Ef- 
fect of  them  is  our  Freedom.  An  Anfwer  to  the 
Objection,  That  it  is  a  Violation  of  Juftice  to  tranf- 
fer  the  Punifhment  from  the  Guilty  to  the  Innocent. 
The  Death  of  Chrift  is  the  Price  that  redeems  from 
Hell.  Thisfingular  Effetl  of  his  Death  diftinguijhes 
it  from  the  Death  of  the  Martyrs.  An  Anfwer  to  the 
Objections  *,  How  could  God  receive  this  Price,  fince 
he  gave  his  Son  to  that  Death  which  redeems  us  f 
And  how  our  Redeemer,  fuppojing  him  God,  can 
make  Satisfaction  to  himfelf  ? —The  Death*?/  Chrift 
reprefented  as  a  Sacrifice.  The  Expiatory  Sacri- 
fices under  the  Law  werefubflituted  in  the  Place  of  guil- 
ty Men.  The  Effects  of  them  anfwer  able  to  their 
threefold  Refpetl,  to  God,  Sin  and  Men :  The  Atone- 
ment of  Anger,  the  Expiation  of  Sin,  and  Freedom 
from  Punifhment.  All  Sorts  of  Placatory  Sacrifices 
are  referred  to  Chrift,  and  the  Effetl s  of  them,  in  a  fub- 
lime  andperfetl  Manner.  No  Prejudice  to  the  Freenefs 
and  Greatnefs  of  God's  Love,  that  Chrift,  by  his 
Death,  reconciled  Him  to  Men. 

HAVING  premifed  thefe  Things,  I  (hall  now  prove, 
that  the  Divine  Juftice  is  really  declared  and 
glorified  in  the  obedient  Sufferings  of  Chrift.  For 
the  opening  this  Point,  it  is  neceffary  to  confider  the 
Account  the  Scripture  gives  of  his  Death  -,  which  is 
threefold. 

i.  'Tis  reprefented  under  the  Relation  of  Punifh- 
ment inflicted  on  him  for  Sin  j  and  the  Effe&of  it  is 
Satisfaction  to  the  Law. 

2.  As  a  Price  to  redeem  us  from  Hell. 

3.  Under  the  Notion  of  a  Sacrifice  to  reconcile 
God  to  Sinners. 

Firft,  As  a  Punifhment  inflicted  on  him  for  Sin. 
This  will  appear  by  confidering, 

1.  That 


in  Contriving  Mans  Redemption.  237 

1.  That  Man  by  his  Rebellion  againft  God  was 
capitally  guilty  :  He  flood  fentenced  by  the  Law  to 
Death. 

2.  Chrift,  with  the  Allowance  of  the  fupreme 
Judge,  interpofed  as  our  Surety  \  and  in  that  Relation 
was  made  liable  to  Punifhment.  Sins  are  by  Refem- 
blance  called  Debts.  As  a  Debt  obliges  the  Debtor 
to  Payment,  fo  Sin  doth  the  Sinner  to  Punifhment. 
And  as  the  Creditor  hath  a  Right  to  exact  the  Pay- 
ment from  the  Debtor,  fo  God  hath  a  Right  to  in- 
flict Punifhment  on  the  Guilty.  But  with  this  Diffe- 
rence, the  Creditor,  by  the  mere  Signification  of  his 
Will,  may  difcharge  theT)ebror  ;  for  he  hath  an  ab- 
folute  Power  over  his  Eftate  :  Whereas  publick  Ju- 
ftice  is  concerned  in  the  Punifhment  of  the  Guilty.  * 
This  is  evident  by  many  In  (lances  :  For  it  is  not  fuf- 
ficient  that  a  Criminal  fatisfy  his  Adverfary,  unlefs 
the  Prince,  who  is  the  Guardian  of  the  Laws,  give 
him  Pardon.  The  Intereft  of  a  private  Perfon,  who 
hath  received  an  Injury,  is  fo  diftincTc  from  that  of 
the  State,  that  fometimes  the  injured  Party  folicites 
the  Pardon  of  the  Offender  without  Succefs.  Which 
fhews,  that  principally  'tis  not  to  fatisfy  the  parti- 
cular Perfon,  that  the  Crime  is  punifhed,  but  to  fa- 
tisfy the  Law,  and  prevent  future  Diforders. 

Now  our  Debt  was  not  pecuniary  but  penal:  And 
as  in  civil  Cafes,  where  one  becomes  Surety  for  ano- 
ther, he  is  obliged  to  pay  the  Debt ;  for  in  the  EJti- 
mate  of  the  Law  they  are  but  one  Perfon,  Heb.  vii.  22. 
So  the  Lord  Jefus  Chrifl  entring  into  this  Relation, 
he  fuftained  the  Perfons  of  Sinners,  and  became  ju- 
dicially one  with  them  ;  and  according  to  the  Order 
of  Juitice,    was  liable  to  their    Punifhment.     The 

Q^_  Dif- 


*  Vid.  Dr.  Stillingfleet,  ivbo,  <witb  admirable  Clearnefs,  hath  vin- 
dicated the  Doctrine  of  Satisfaction, /««  the  Objections  c/Crellius, 


23 


8       The  Harmony  of  the  Divine  Attributes 

Difpleafure  of  God  was  primarily  and  directly  a- 
gainft  the  Sinner,  but  the  Effects  of  it  fell  upon 
Chrift,  who  undertook  for  him.  The  .Apoftle  tells 
us,  Gal.  iv.  4,  5.  That  when  the  Fulnefs  of  Time  came, 
God  fent  his  Son,  made  under  the  Law,  that  he  might 
redeem  them  that  were  under  the  Law.  He  took  our 
Nature  and  Condition :  He  was  made  under  the 
Law  Moral  and  Ceremonial.  The  directive  Part  of 
the  Moral  haw  he  fulfilled  by  the  Innocency  of  his 
Life  •,  the  Penalty  he  fatisfied  as  our  Surety,  being 
under  an  Obligation  to  fave  us.  And  he  appeared 
as  a  Sinner  in  his  Subjection  to  the  Law  of  Mofes. 
That  Hand-writing  was  againft  us,  Col.  ii.  14.  He 
therefore  entered  into  the  Bond  that  we  had  forfeit- 
ed. In  his  Circumcifion  he  figned  it  with  thofe 
Drops  of  Blood,  which  were  an  Earneft  of  hisfhed- 
ding  the  Reft  on  the  Crofs :  For  whofoever  was  cir- 
cumcijed,  became  a  Debtor  to  the  whole  Law.  And  we 
may  obferve,  it  is  faid,  That  as  Mofes  lifted  up  the 
brazen  Serpent  ;  fo  the  Law,  of  which  Mofes  was  a 
Type  and  Minifter,  lifted  up  the  Meffiah  on  the  Crofs. 
3.  The  Scripture  is  very  clear  and  exprefs  in  fet- 
ting  down  the  Part  that  God  had  in  the  Sufferings 
of  Chrift  as  fupreme  Judge,  the  impulfive  Caufe  that 
moved  him,  their  Proportion  to  the  Punifhment  of 
the  Law,  and  the  Effect  of  them  for  our  Deliverance. 
He  was  delivered  by  the  determinate  Counfel  and  Fore- 
knowledge  of  God,  Acts  ii.  23.  All  the.  Various  and 
vicious  Actions  of  Men,  were  over-ruled  by  his  Pro- 
vidence :  The  Falfenefs  of  Judas,  *the  Fearfulnefs 
of  Pilate,  and  the  Malice  of  the  Jews  were  fubier- 
vient  to  God's  eternal  Defign.  And  as  he  wills  not 
the  Death  of  a  Sinner,  much  lefs  of  his  Son,  but  for 
moft  weighty  Reafons :  Thefe  are  declared  by  the 
Prophet,  All  we  like  Sheep  have  gone  aft? 'ay,  and  turn- 
ed  every  one  to  his_  own  IVays ;  Our  Errors  were  dif- 
ferent, 


in  Contriving  Mans  Redemption.  239 

fcrent,  but  the  Iffue  was  the  fame  •,  that  is,  eternal 
Death  :  And  the  Lord  laid  on  him  the  Iniquity  of  us  all^ 
Ifa.  liii.  6.  that  is,  the  Punifhment  of  our  Iniquities. 
His  Sufferings  had  fuch  a  Refpedl  to  Sin,  as  included 
the  Imputation  of  it.  'Twas  an  Act  of  Sovereignty  in 
God  to  appoint  Chrift  as  Man  to  be  our  Surety,  but 
an  Act  of  Juftice  to   inflict   the  Punifhment,  when 
Chrift  had  undertaken  for  us.  'Tis  faid,  He  hath  borne 
our  Griefs •,  and  carried  our  Sorrows,  The  Expreffions 
are  comprehenfive  of  all  the  Miferies  of  his  Life,  es- 
pecially his  lad  Sufferings.    The    Hebrew  Words, 
Afchgh  and  Rches,  fignify  fuch  a  taking  away,  as    is 
by  laying  upon  one  who  bears  it  from  us.    And  thus 
it  is  interpreted  by  St.  Peter,' He  himfelf  bare  our  Sins 
in  his  own  Body  on'  the  'Tree.  *     This    neceflarily    im- 
plies the  Derivation  of  our  Guilt  to  him,  and  the  Con- 
sequent of  it,  the    transferring  of  our  Punifhment. 
Thofe  Words  are  full  and  pregnant  to  the  fame  Pur- 
pofe  •,  Ifa.  liii.  5.  He  was  wounded  for    our  Tranfgref- 
Jions,  he  was  bruifed  for  our  Iniquities,  the  Chaftifemtnt 
of  our  Peace  was  on  him,  and  with  his  Strifes  we  are  healed: 
Where  the  Meritorious  Caufe  of  his  Sufferings  is  fee 
down,  as   appears  by  the  Connexion  of  the  Words 
with   the  former.     The  Jews   thought  him  flricken, 
fmitten  of  God,  and  afflicted-,  that  is,  juftly  punifhed 
for   Blafphemy,  and  ufurping   divine  Honour :     In 
Oppofition  to  this  Conceit,  it  is  added,  But   he  was 
wounded  for  our  Tranfgreffwns.     This  the  Apoftle  ex- 
prefly  telleth  us,  when   he  declares,  that  thrift  died 
for  our  Sins. 

This  will  appear  more  fully,  by  confidering  what 

the   Defert  of  Sin  is.     By  our    Rebellion  we  made 

the  Forfeiture  of  Soul  and  Body  to  Divine  Juftice  : 

Q^2  Death, 

*  Primum    defignat  ipfum  aftum  tolkndi  onus  in  huraeros, 
ajterum  geftaucnem  ontyis  unpofui. 


240     The  Harmony  of  the  Divine  Attributes 

Death,  both  the  Firft  and  the  Second,  was  the  Sen- 
tence of  the  Law.  Now  the  Sufferings  of  Chrift 
were  anfwerable  to  this  Punifhment.  The  Death 
which  the  Law  threatned  for  Sin,  was  to  be  ac- 
companied with  Difhonour  and  Pain.  And  he  fuf- 
fered  the  Death  of  the  Crofs,  in  which  the  equal 
Extremities  of  Ignominy  and  Torment  were  joined. 
A  fpecial  Curfe  was  annexed  to  it,  not  only  in  re- 
fpecl  of  the  Judgment  of  Men,  before  whom  a 
crucified  Perfon  was  made  a  Spectacle  of  publick 
Vengeance  for  his  Crimes,  but  in  refpect  of  God's 
Declaration  concerning  it.  The  Jews  were  com- 
manded, that  none  Jhould  hang  on  a  'Tree  longer  than 
the  Evening, .  (Deut.  xxi.  23.)  left  the  holy  Land 
fhould  be  profaned  by  that,  which  was  an  exprefs 
Mark  of  God's  Curfe.  Now  the  legal  Curfe  was  a 
typical  Signification  of  the  Real,  that  mould  be 
fuffered  by  our  Redeemer.  Befides,  his  Death  was 
attended  with  exquifite  Pains  :  He  fuffered  Variety 
of  Torments,  by  the  Scourges,  the  Thorns,  the 
Nails  that  pierced  his  Hands  and  Feet,  the  leaft  vi- 
tal, but  moft  fenfible  Parts.  He  refufed  the  Wine 
mixed  with  Myrrh,  that  was  given  to  flupify  the 
Senfes  :  For  the  Defign  of  his  Paflion  required,  that 
he  mould  have  the  quickeft  Senfe  of  his  Sufferings, 
which  were  the  Punifhment  of  <£in.  And  his  in- 
ward Sorrows  were  equivalent  to  the  Pains  of  Lofs 
and  Senfe  that  are  due  to  Sinners.  'Tis  true,  there 
areCircumftances  in  the  Sufferings  of  the  Damned, 
as  Blafphemy,  Rage,  impotent  Fiercenefs  of  Mind, 
which  are  not  appointed  by  the  Law,  but  are  acci- 
dental, arifing  from  the  Perverfenefs  of  their  Spi- 
rits :  For  the  Punifhment  of  the  Law  is  a  phyfical 
Evil,  but  thefe  are  Moral :  And  that  Punifhment  is 
inflicted  by  the  Judge,  but  thefe  are  only  from  the 
guilty  Sufferers :  Now  to  thefe  he  was  notpoflibly 

liable. 


in  Contriving  Mans  Redemption.  241 

liable.  Befides,  the  Death  that  the  Sinner  ought 
to  fuffer  is  Eternal,  attended  with  Defpair,  and  the 
intolerable  Anguifh  of  Confcience.  Now  our  Re- 
deemer having  no  real  Guilt,  was  not  liable  to 
the  Worm  of  Confcience,  and  his  temporary  Suf- 
ferings were  equivalent  to  the  Eternal,  upon  the 
Account  of  his  divine  Perfon,  fo  that  he  was  not 
capable  of  Defpair.  But  he  endured  the  unknown 
Terrors  of  the  fecond  Death,  fo  far  as  was  confif- 
tent  with  the  Perfection  of  his  Nature.  The  An- 
guifh of  his  Soul  was  not  merely  from  Sympathy 
with  his  Body,  but  immediately  from  Divine  Dif- 
pleafure.  It  pleafed  the  Lord  to  bruife  him.  Ifa.  liii.  10. 
This  principally  refpe&s  the  Impreflions  of  Wrath 
made  upon  his  inward  Man.  Had  the  Cup  he  feared 
been  only  Death,  with  the  bitter  Ingredients  of 
Difhonour  and  Pain,  many  have  drank  it  with  more 
appearing  Refolution.  The  Martyrs  endured  more 
cruel  Torments  without  Complaint  •,  nay,  in  their 
fharpeft  Conflicts  have  expreif.  a  triumphant  Joy. 
Whereas  our  Redeemer  was  under  all  the  innocent 
Degrees  of  Fear  and  Sorrow  at  the  Approach  of  his 
Sufferings".  From  whence  was  the  Difference  ? 
Had  Chrift  lefs  Courage  ?  He  was  the  Fountain  of 
their  Fortitude  :  The  Difference  was  not  in  the  Dif- 
pofition  of  the  Patients,  but  in  the  Nature  of  the 
Sufferings.  He  endured  that  which  is  infinitely 
more  terrible  than  all  outward  Torments.  The 
Light  of  Joy  that  always  mined  in  his  Soul,  a 
fweet  Image  of  Heaven,  was  then  totally  eclipfed. 
God,  the  Fountain  of  Compafiion,  retrained  him- 
felf  •,  his  Father  appeared  a  fevere  inexorable  Judge, 
and  dealt  with  him  not  as  his  Son,  but  our  Surety. 
Under  all  the  Cruelties  exercifed  by  Men,  the  Lamb 
of  God  opened  not  his  Mouth ;  but  when  the 
Father  of  Mercies^  and  the  God  of  all  Confolation,  for* 

Q  3  iook 


242     The  Harmony  of  the  Divine  Attributes 

fook  him,  then  he  broke  forth  into  a  mournful  Com- 
plaint. Now  by  this  Account  of  Chrift's  Sufferings 
from  Scripture,  it  is  evident,  they  were  truly  penal  \ 
for  they  were  inflicted  for  Sin,  by  the  Supreme 
Judge,  and  were  equivalent  to  the  Sentence  of  the 
I^aw.  And  the  Benefit  we  receive  upon  their  Ac- 
count, proves  that  they  are  a  Satisfaction  to  Divine 
Juftice,  for  we  are  exempted  from  Punifhment,  by 
his  Submiffion  to  it.  He  freed  us  from  the  Curfe  of 
the  Law,  being  made  a  Curfe  for  us%  Gal.  iii.  13.  The 
Chafiifement  of  our  Peace  was  upon  him,  by  whofe  Stripes 
we  are  healed,  Ifa.  liii.  5.  So  that  his  Death  being  the 
meritorious  Caufe  of  freeing  the  Guilty,  is  properly- 
Satisfaction. 

Before  I  proceed  to  the  fecond  Confideration  of 
Chrift's  Death,  I  will  briefly  anfwer  the  Objection  of 
the  Socinians,  viz.  That  it  is  a  Violation  of  Juftice  to 
transfer  the  Punifhment  from  one  to  another ;  fo 
that  the  righteous  God  could  not  punifh  his  inno- 
cent Son  for  our  Sins.  Now  to  fhew  the  Invalidity 
of  this  Pretence,  we  muft  confider ; 

1.  That  Juftice  is  not  an  irregular  Appetite  of 
Vengeance,  arifing  from  Hatred,  that  cannot  be  fatif- 
fied  but  with  the  Deftruction  of  the  Guilty.  It 
preferves  Right  with  pure  Affections,  and  is  content 
when  the  Injury  is  repaired,  from  whomfoever  Sa- 
tisfaction comes. 

2.  Though  an  innocent  Perfon  can't  fufferas  in- 
nocent without  Injuftice,  yet  he  may  voluntarily 
contract  an  Obligation,  which  will  expofe  him  to 
deferved  Sufferings.  The  Wifdom  and  Juftice  of 
all  Nations  agree  in  punifhing  one  for  another's 
Fault,  where  Confent  is  preceding,  «s  in  the  Cafe 
of  Hoftages.  And  although  it  is  eflential  to  the  Na- 
ture of  Punifhment  to  be  inflicted  for   Sin,  yet  not 

on 


in  Contriving  Mans  Redemption.  343 

on  the  Perfon  of  the  Sinner  :  For,  in  Confpiftu  forft 
the  Sinner  and  Surety  are   one. 

3.  That  exchange  is  not  allowed  in  Criminal 
Caufes  where  the  Guilty  ought  to  fuffer  in  Perfon, 
it  is  not  from  any  Injuftice  in  the  Nature  of  the 
Thing,  for  then  it  would  not  be  allowed  in  Civil  ; 
but  there  are  fpecial  Reafons  why  an  innocent  Per- 
fon is  not  ordinarily  admitted  to  fuffer  for  an  Of- 
fender. 

1.  No  Man  hath  abfolute  Power  over  his  own 
Life.  'Tis  a  depcfitum  configned  to  him  for  a  Time, 
and  muft  be  preferved  till  God,  or  the  Publick  Good, 
calls  for  it. 

2.  The  Publick  would  fuffer  Prejudice  by  the 
Lofs  of  a  good  Subject.  Therefore  the  Rule  of  the 
Law  is  j uft,  Non  auditur  perire  volens.  The  De fire 
of  one  that  devotes  himfelf  to  Ruin  is  not  to  be 
heard.  And  the  guilty  Perfon  who  is  fpared  might 
grow  worfe  by  Impunity,  and  caufe  great  Difor- 
ders  by  his  evil  Example.  But  thefe  Confidera- 
tions  are  of  no  Force  in  the  Cafe  of  our  Saviour  : 
For, 

1.  He  had  full  Power  to  difpofe  of  his  Life:  1 
have  Power  to  lay  it  down,  and  I  have  Power  to  take  it 
again :  This  Commandment  have  I  received  of  my  Fa- 
ther, John  x.  18.  He  declares  his  Power  as  God, 
that  his  Life  entirely  depended  on  his  Will,  to  pre- 
ferve  it,  or  part  with  it :  And  his  Subjection  as  Me- 
diator to  the  Order  of  his  Father. 

2.  Our  Saviour  could  not  finally  perifh.  'Twas 
not  pofiible  he  fhould  be  held  under  the  Power  of 
Death,  Acts  ii.  24.  Otherwise  it  had  been  againft 
the  Laws  of  Reaibn,  that  the  Precious  mould  for 
ever  fuffer  for  the  Vile.  Better  ten  thoufand 
Worlds  had  been  loft,  than  that  the  Holy  One  of 
G^fhould  perifh.     He  faved  us  through  his  Suffer- 

.       ings, 


244      ffle  Harmony  of  the  Divine  Attributes 

ings,  though  as  by  Fire  -,  and  had   a  glorious  Re- 
ward in  the   IfTue. 

3.  There  is  an  infinite  Good  redounds  from  his 
Sufferings :  For  Sinners  are  exempted  from  Death, 
and  the  Prefer vation  of  the  Guilty  is  for  the  Glory 
of  God's  Government :  For  thofe  who  are  re- 
deemed by  his  Death,  are  renewed  by  his  Spirit. 
He  covers  their  Sins,  that  he  may  cure  them.  He 
is  made  Right eoufnefs  and  Santlification  to  his  People, 
1  Cor.  i.  30.  The  ferious  Belief  that  Chrift  by  dy- 
ing hath  refcued  us  from  Hell,  produces  a  fuperla- 
true  Love  to  Him,  and.  ingenuous  and  grateful  Fear 
left  we  fhould  offend  Him,  an  Ambition  to  pleafe 
Him  in  all  Things.  Briefly,  Univerfal  Obedience  to 
his  Will,  as  its  moft  natural  and  neceffary  Effect. 
So  that  in  laying  the  Pumfhment  on  Chrift,  under 
which  Mankind  mud  have  funk  for  ever,  there  is 
nothing  againft  Juftice. 

2.  The  Death  of  Chrift  is  the  Price  which  re- 
deems us  from  our  woful  Captivity.  Mankind  was 
fallen  under  the  Dominion  of  Satan  and  Death,  and 
could  not  obtain  Freedom  by  Efcape,  or  mere  Power. 
For  by  the  ofder  of  Divine  Juftice  we  were  de- 
tained Prifoners :  So  that  till  God  the  fupreme 
Judge  is  fatisfied,  there  can  be  no  Difcharge.  Now 
the  Lord  Chrift  hath  procured  our  Deliverance  by 
his  Death,  according  to  the  Teftimony  of  the  A- 
poftle,  Col.  i.  14.  We  have  Redemption  through  his 
Blood,  even  the  Forgivenefs  of  Sins.  His  Blood  is 
congruoufly  called  a  Price,  becaufe  in  Confideration 
of  it  our  Freedom  is  purchafed.  He  is  our  Re- 
deemer by  Ranfom  -,  He  gave  himjelf  a  Ranfom  for 
ell;  1  Tim.  ii.  6.  and  that  fignifles  the  Price  paid 
for  the  freeing  of  a  Captive.  The  Word  ufed  by 
the  Apoftle,  Antilutron,  hath  a  fpecial  Empbafis,  it 
fignifles  an  Exchange  of  Conditions  with  us,  the  re- 
deeming 


in  Contriving  Mans  Redemption.        245 

deeming  us  from  Death,  by  dying  for  us.  As  the 
Antipfukou  who  devoted  themfelves  to  Death,  for 
the  Refcuing  of  others.  Our  Saviour  told  his  Difci- 
pies,  that  the  Son  of  Man  came  to  give  his  Life  a  Ran- 
fom  for  many  :  *  Anti  fignifies  a  Commutation  or  Ex- 
change, with  refpect  of  Things  or  Perfons :  Thus  we 
are  commanded  to  render  to  none  Evil  for  Evil:f 
And  if  a  Son  afk  of  his  Father  a  Fifh,  will  he  give  him  a 
Serpent  for  a  Fifh  ?  When  it  is  ufed  in  refpect  of  Per- 
fons, it  imputes  a  Subftitution  in  another's  Place.  Ar- 
chelaus  reigned  infiead  of  his  Father  Herod  J :  And  Pe- 
ter paid  Tribute  for  Chrifi ;  that  is,  reprefenting 
Him.  The  Effect  therefore  of  our  Saviour's  Words, 
that  He  gave  his  Life  a  Ranfom  for  many -,  is  evident- 
ly this,  that  he  died  in  their  Stead  •,  and  his  Life  as 
a  Price  intervened  to  obtain  their  Redemption. 
'Tis  for  this  Reafon  the  glorified  Saints  fung  an 
Hymn  of  Praife  to  the  Divine  Lamb,  faying,  Thou 
art  worthy^  for  thou  wad  ftain,  and  haft  redeemed  us 
to  God  by  thy  Bloody  Rev.  v.  9.  The  fingular  and 
bleffed  Effect  of  Chrift's  Death  diftinguifhes  it 
from  the  Death  of  the  molt  excellent  Martyrs.  If 
he  had  died  only  for  the.  Confirmation  of  the  Gof- 
pel,  or  to  exhibit  to  us  a  Pattern  of  Suffering 
Graces,  what  were  there  peculiar  and  extraordinary  in 
his  Death  ?  How  can  it  be  faid  that  he  was  cruci- 
fied for  us  alone  ?  For  the  Martyrs  fealed  the  Truth 
with  their  Blood,  (1  Cor,  i.  13.)  and  left  admira- 
ble Examples  of  Love  to  God,  of  Zeal  for  his  Glo- 
ry, of  Patience  under  Torments,  and  of  Compaf- 
fion  to  their  Perfecutors :  Yet  it  were  intolerable 
Blafphemy   to  fay  that  they  redeemed   us  by   their 

Death, 


Matt.  xx.  28.  Lutron  anti  Apollon.  \  Luke  xi.  12.  Anti  icbthuos 
Qpbin*      \    Anti   cbrodou.  Matt.   xvii.   27. 


246     The  Harmony  of  the  Divine  Attributes 

Death.  And  it  is  obfervable,  when  the  Death  of 
Chrift  is  propounded  in  Scripture  as  a  Pattern  of 
Patience,  it  is  with  a  fpecial  Circumftance  that  di- 
ftinguifhes  it  from  all  others.  Chrift  fuffered  for  us ■, 
leaving  us  an  Example  that  we  Jbould  follow  his  Steps  : 
Who,  his  own  felf,  bare  our  Sins  in  his  own  Body  on  the 
Tree-,  by  whofe  Stripes  ye  were  healed,  1  Pet.  ii  19, 
24.  The  Truth  is,  if  the  fole  End  of  (Thrift's 
Death  were  to  induce  Men  to  believe  his  Promifes, 
and  to  imitate  his  Graces,  there  had  been  no  fuch 
Neceffity  of  it :  For  the  Miracles  he  did,  had  been 
fufficient  to  confirm  the  Gofpel,  yet  Remifiion  of 
Sins  is  never  attributed  to  them  :  And  the  Miferies 
he  fuffered  during  the  Courfe  of  his  Life,  had  been 
fufficient  to  inftruct  us  how  to  behave  ourfelves  un- 
der Indignities  and  Perfecutions :  And  at  the  lafl  he 
might  have  given  as  full  a  Teftimony  to  the  Truth 
of  his  Doctrine,  by  his  Defcent  from  the  Crofs,  as 
by  dying  for  us.  But  no  lower  Price  than  his 
Blood  could  make  Compenfation  to  the  Law,  and 
Satisfaction  to  God  •,  and  to  deny  this,  is  to  rob 
him  of  the  Glory  of  his  Death,  and  to  deftroy  all 
our  Comfort. 

'Tis  objected  by  thofe  who  nullify  the  My  fiery  of 
the  Crofs  of  the  Lord  Jefus  •,  How  could  God  receive 
this  Price,  fince  he  gave  up  his  Son  to  that  Death 
which  redeems  us  ?  And  how  can  our  Redeemer, 
fuppofing  him  God,  make  Satisfaction  to  himfelf  ? 
To  this  I  anfwer, 

1.  The  infinite  Goodnefs  of  God  in  giving  our 
Redeemer,  doth  not  diveft  him  of  the  Office  of 
Supreme  Judge,  nor  prejudice  his  examining  of  the 
Caufe,  according  to  his  Sovereign  Jurildiction, 
and  his  receiving  a  Ranfom  to  preferve  the  Rights 
of  Juftice  inviolable.  There  is  an  eminent  In- 
stance of  this  in  Zaleucus^  the   Prince  of  the  Locri- 

ans ; 


in  Contriving  Mans  Redemption.         247 

ans ;  who  paft  a  Law  that  Adulterers  fhould  lofe 
both  their  Eyes  :  And  when  his  Son  was  convicted 
of  that  Crime,  the  People  who  reipected  him  for 
his  excellent  Virtues,  out  of  Pity  to  him,  inter- 
ceded for  the  Offender.  Zalcucus  (Fid.  ALlian 
Var.  Hi/lor.  I.  13.  C.  24.)  in  a  Conflict  between  Zeal 
for  Juftice,  and  Affection  to  his  Son,  took  but  one 
Eye  from  him,  and  parted  with  one  of  his  own  to 
fatisfy  the  Law.  And  thus  he  paid  and  received 
the  Punifhment :  He  paid  it  as  a  Father,  and  re- 
ceived it  as  the  Conservator  of  publick  Juftice. 
Thus  when  guilty  Mankind  in  its  Poverty  could  not 
pay  the  Forfeiture  to  the  Law,  God,  the  Father  of 
Mercies,  was  pleafed  to  give  it  from  the  Treafures 
of  his  Love  ;  that  is,  the  Blood  of  his  Son  for  our 
Ranfom.  And  this  he  receives  from  the  Hand  of 
Chrift,  offered  upon  the  Crofs,  as  the  fupreme 
Judge,  and  declares  it  fully  valuable,  and  the  Rights 
of  Juftice  to  be  truly  performed. 

2.  It  is  not  inconfiftent  with  Reafon,  that  the 
Son  of  God,  cloathed  with  our  Nature,  fhould  by 
his  Death  make  Satisfaction  to  the  Deity,  and 
therefore  to  himfelf.  In  the  According  of  two 
Parties,  a  Perfon  that  belongs  to  one  of  them, 
may  interpofe  for  Reconciliation,  provided  that  he 
devefts  his  own  Intereft,  and  leaves  it  with  the  Par- 
ty from  whom  he  comes.  Thus  when  the  Senate 
of  Reme  and  the  People  were  in  Diffenfion,  one  of 
the  Senators  trufted  his  own  Concernment  with  the 
Council,  of  which  he  was  a  Member,  and  mediat- 
ed between  the  Parties  to  reconcile  them,  {Mtnt- 
nius  Agrippa*  Liv.  1.  2.)  Thus  when  the  Father  and 
the  Son,  both  poffeft  of  the  imperial  Power,  have 
been  offended  by  Rebellious  Subjects,  'tis  not  in- 
convenient that  the  Son  interpofe  as  a  Mediator,  to 
reftore  them  to  the  Favour  of  the  Prince.     And   by 

this 


248      The  Harmony  of  the  Divine  Attributes 

this  he  reconciles  them  to  himfelf,  and  procures 
them  Pardon  of  an  Offence,  by  which  his  own  Majefty 
was  violated.  This  he  doth  as  Mediator,  not  as  a 
Party  concerned.  Now  this  is  a  fit  Illuftration  of 
the  Great  Work  of  our  Redemption,  fo  far  as  hu- 
man Things  can  reprefent  Divine.  For  all  the  Per- 
fons  of  the  Glorious  Trinity  were  equally  provoked 
by  our  Sin  ;  and  to  obtain  our  Pardon,  the  Son,  with 
the  Confent  of  the  Father,  depofites  his  Intereft  in- 
to his  Hands,  and  as  a  Mediator  intervenes  between 
us  and  him,  who  in  this  Tranfaction  is  the  Depofi- 
tary  of  the  Rights  of  Heaven,  and  having  perfor- 
med what  Juftice  required,  he  reconciled  the  World 
to  God ;  that  is,  to  the  Father,  Himfelf  and  the 
Eternal  Spirit.  In  this  Caufe  his  Perfon  is  the  fame, 
but  his  Quality  is  different:  He  made  Satisfaction  as 
Mediator,  and  received  it  as  God.  Tis  in  this  Senfe 
that  the  Apoftle  faith,  1  Joh.  ii.  2.  We  have  an  Ad- 
vocate with  the  Father ■,  Jefus  Chrijl  the  Righteous  :  Not 
to  exclude  the  other  Perfons,  but  in  regard  the  Fa- 
ther, as  the  Firft  Perfon,  is  the  Protector  of  Juftice, 
our  Mediator,  in  appeafing  Him,  appeafes  the  other 
alfo. 

3.  The  Death  of  Chrifl  is  reprefented  under  the 
Notion  of  a  Sacrifice  offered  up  to  God.  For  the 
more  full  underftanding  of  this,  we  muff,  confider, 
that  Sacrifices  were  of  two  Kinds. 

1.  Some  were  Euchariftical :  They  are  called  Peace- 
offerings,  by  which  the  Sacrificer  acknowledged  the 
Bounty  of  God,  and  his  own  Unworthinefs  ;  and 
rendred  Praife  for  a  Favour  received,  and  defired 
the  Divine  BlelTing. 

2.  Expiatory:  The  Sin-offerings  for  the  averting 
of  God's  Wrath.  The  Inftitution  of  them  was  upon 
a  double  Reafon  i 

1.  That 


in  Contriving  Mans  Redemption.  240 

1.  That  Man  is  a  Sinner,  and  therefore  obnoxi- 
ous to  the  juft  Indignation  and  extreme  Difpleafure 
of  the  holy  and  righteous  God.  2.  That  God 
was  to  be  propitiated,  that  he  might  pardon  them. 
Thefe  Truths  are  engraven  in  the  natural  Confer- 
ences of  Men,  as  appears  by  the  pretended  Expi- 
ations of  Sin  among  the  Heathens ;  but  are  more 
clearly  revealed  in  the  Scripture.  Under  the  Law, 
without  the  Effuficn  of  Blood,  there  was  no  Remiffion ; 
Heb.  ix.  22.  Tofignify,  that  God  would  not  for- 
give Sin  without  the  Atonement  of  Judice,  which 
required  the  Death  of  the  Offender ;  but  it  be- 
ing tempered  with  Mercy,  accepted  a  Sacrifice  in 
his  Stead.  And  that  there  was  a  Subftitution  of  the 
Bead  in  the  Place  of  the  guilty  Offender,  appears 
by  the  Law  concerning  Sacrifices.  1.  None  were  in- 
ftituted  for  capital  Offences,  as  Murder,  Idolatry, 
Adultery,  &c.  becaufe  the  Sinner  himfelf  was  to  be 
cut  off:  But  for  the  other  Sins,  which  although  in 
Stridlnefs  they  deferved  Death,  yet  God,  who  was 
the  King  of  Ifrael,  was  pleafed  to  remit  the  For- 
feiture, and  to  accept  the  Life  of  the  Sacrifice  for 
the  Life  of  the  Sinner.  2-.  The  guilty  Perfon  was 
to  offer  a  clean  Bead  of  his  own  ;  to  fignify  the 
Surrogation  of  it  in  his  Stead.  For  in  the  Relation 
of  a  Poffeflbr  he  had  a  Dominion  over  it,  to  apply 
it  to  that  Ufe.  3.  The  Pried,  or  the  Perfon  that 
offered,  was  to  lay  his  Hands  on  the  Head  of  the 
Sacrifice,  thereby  Confecrating  it  to  God,  and  De- 
voting it  in  his  Stead  to  bear  the  Punifhment.  For 
this  Reafon  it  was  called  a  Sin,  and  a  Curfe ;  Lev. 
xvii.  11,  4.  The  Confeffion  of  Sin  by  the  People, 
or  the  Pried,  as  in  the  Day  of  Atonement,  figni- 
fied,  that  the  Guilt  of  all  met  on  the  Sacrifice  for 
Expiation.  5.  The  Blood  was  to  be  fhed  wherein 
the    vital  Spirits   are,    an    exprefs    Reprefentation 

what 


2$o      The  Harmony  of  the  Divine  Attributes 

what  the  Sinner  deferved  :  And  that  it  was  accept- 
ed for  his  Life.  6.  Lajlly,  The  deprecating  of 
God's  Anger  was  joined  with  the  Sacrifice.  As 
when  a  Man  was  (lain,  and  the  Murderer  was  not 
found  \  the  Elders  of  the  City,  next  to  the  dead 
Body,  were  to  kill  an  Heifer  in  a  Valley,  and  to  pray 
that  innocent  Blood  might  not  be  laid  to  their 
Charge :  Otherwife  the  Land  could  not  be  cleanfed 
from  the  Guilt  of  Blood,  but  by  the  Blood  of  the 
Murderer. 

2.  The  Effecls  of  thefe  Sacrifices  declare  their 
Nature :  And  they  are  anfwerable  to  their  three- 
fold Refpect,  to  God,  to  Sin,  to  Man.  To  God, 
that  his  Anger  might  be  appeafed ;  to  Sin,  that  the 
Fault  might  be  expiated  ;  to  Man,  that  the  guilty 
Perfon  might  obtain  Pardon,  and  Freedom  from  Pu- 
nifhment.  Thus  when  a  Sacrifice  was  duly  offered, 
'tis  faid  to  be  of  a  fweet*  Savour  unto  the  Lord,  and 
to  atone  him,  Lev.  i.  17.  and  theRemifiion  of  Sins, 
with  the  Releafe  of  the  Sinner,  followed  ?  The  Prieft 
Jhall  expiate  it,  that  is,  declaratively,  and  it  (hall  be 
forgiven  him.  Now  there  was  a  double  Guilt  contract- 
ed by  thofe  that  were  under  the  Mofaical  Difpenfa- 
tion. 

1.  Typical,  from  the  Breach  of  a  Ceremonial  Con- 
stitution, which  had  no  Relation  to  Morality.  Such 
were  natural  Pollutions,  accidental  Difeafes,  the 
touching  of  a  dead  Body,  &c.  which  were  efteemed 
vicious  according  to  the  Law,  and  the  Defiled  were 
excluded  from  facred  and  civil  Society.  Now  thefe 
Impurities  considered  in  themfelves,  deferved  no  Pu- 
nifhment.  For  involuntary  and  inevitable  Infirmi- 
ties, 


in  Contriving  Mans  Redemption.         251 

ties,  and  corporal  Things,  which  do  not  infect  the 
inward  Man,  are  the  Marks  of  our  abject  and  weak. 
State,  but  are  not  th.emfelves  finful.  Therefore 
Ceremonial  Guilt  was  expiated  by  a  Ceremonial  Of- 
fering. For  it  is  according  to  the  Nature  of  Things, 
that  Obligations  mould  be  diffolved  by  the  fame 
Means,  by  which  they  are  contracted.  As  therefore 
thofe  Pollutions  were  penal  merely  by  the  pqfitive 
Will  of  God  ;  fo  (the  Exercife  of  his  Supreme  Right 
being  tempered  with  Wifdom  and  Equity)  he  or- 
dained that  the  Guilt  mould  be  abolifhed  by  a  Sacri- 
fice, and  that  they  mould  be  fully  reftored  to  their 
former  Privileges.  Thus  the  Apoftle  tells  us,  Heb. 
ix.  13.  that  the  Blood  of  thofe  Sacrifices  fanclijies  to 
the  purifying  the  Fle/h  \  that  is,  communicated  a  legal 
Purity  to  the  Offerers,  and  confequently  a  right  to 
approach  the  holy  Place.  Now  the  Reafon  of  thefe 
Inftitutions  was,  that  the  legal  Impurity  might  re- 
prefent  the  true  Defilements  of  Sin,  and  the  Expiato- 
ry Sacrifices  prefigure  that  great  and  admirable  Obla- 
tion which  mould  purge  away  all  Sin. 

2.  A  real  Guilt  which  refpects  the  Confcience, 
and  was  contracted  from  the  Breach  of  the  Moral 
Law,  and  fubjected  the  Offender  to  Death  Temporal 
and  Eternal.  This  could  not  be  purged  away  by 
thofe  Sacrifices.  For  how  is  it  pofiible  the  Blood 
of  a  Bead  mould  cleanfe  the  Soul  of  a  Man,  or  con- 
tent the  Juftice  of  an  offended  God?  Nay  on  the 
contrary,  they  revived  the  Guilt  of  Sin,  and  reinfor- 
ced the  Rigour  of  the  Law,  and  were  a  publick  Pro- 
feflion  of  the  Mifery  of  Men  :  For  this  Reafon  the 
Law  is  called  the  M\  niftry  of  Death.  As  the  Moral 
contained  a  Declaration  of  our  Guilt,  and  God's 
Right  to  punifh,  fo  all  the  Parts  of  the  Ceremonial 
were  either  Arguments  and  Convictions  of  Sin,  or 
Images  of  the  Punifhment  due   for  them.     But    as 

they 


2  $2     The  Harmony  of  the  Divine  Attributes 

they  had  a  Relation  to  Chrifl  who  was  their  Comple- 
ment, fo  they  fignified  the  Expiation  of  moral  Guilt 
by  his  Sacrifice,  and  freed  the  Sinner  from  that  tern* 
poral  Death  to  which  he  was  liable  •,    as  a  Reprefen- 
tative  of  our  Freedom  from   eternal  Death  by   the 
Blood  of  the  Oofs.    This   will  appear  more   clear- 
ly by   confidering,     1.  That  all  Kinds    of  placatory 
Sacrifices  are  referred  to  Chrift  in  the  New  Teftament. 
2.  That   all  their  Effects  are  attributed  to  him  in  a 
fublimer  and  moft  perfect  Manner.     He  is  called  a 
Lamb  in  the  Notion  of  a  Sacrifice,  The  Lamb  Jlain 
from  the  Foundation  of  the  World,    Rev.  xiii.  8.  A 
Lamb  was  ufed  in  the  Expiation  of  moral  and  legal 
Impurities,  Lev.  v.  6.  and  xiv.  12.  He  is  called  our 
P  off  over  that  was  facrificed  for  us,  1  Cor.  v.  7.  The 
Pafchal  Lamb  in  its  frit  Inftitution  had  an  expiatory 
Efficacy,  Exod.  xii.    13.  for  God  by  looking  on  that 
Blood,    averted  the  Deftruction  from  the  Ifraelites, 
which  feized  on  the  Egyptians.     This  was  the  Reafon 
of  the  Prohibition,  that  none  mould  go  out  of  the 
Houfe  till  the   Morning,  left  they    mould  be  ftruck 
by  the  deftroying  Angel :    Not  but  that  the  Angel 
could  diftinguifh  the  Ifraelites  from  the  Egyptians  a- 
broad,  but  it  was  typical,    to  ihew  their  Security  was 
in  being  under  the  Guard  of  the  Lamb's  Blood,  which 
was   fried    to  fpare  theirs.     Thus  the  Apoftle  Peter 
tells  us,   1  Pet.  i.   19.  We  are  redeemed  by  the  Blood  of 
the  pure  and  perfect  Lamb.     And   he  was  reprefented 
by  the  red  Heifer,  whofe  Afhes  were  the  chief  In- 
gredient  in  the  Water   of  Purification.    For  if  the 
Blood  of  Bulls  and  Goats,  and  the  Afaes  of  an  Heifer, 
fpr  inkling  the  Unclean',  fanclifieth  to  the  purifying  of  the 
Flefh,  How  much  more  fh all  the  Blood  of  Chrift  purge 
the  Confcience  ?  Heb.  ix.  13,  14.  Efpecially  the  Ami- 
ver/ary  Sacrifice,    which  was    the  Abridgment  and 
Recapitulation  of  all  the  reft,  had  an  eminent  Re- 

fpeft 


in  Contriving  Mans  Redemption  253 

fpect  to   Chrift :  The  whole  Epiftle   to  the  Hebrews 
is  tinctured  with  this  divine   Doctrine. 

Secondly,  The  Effects  of  Chrift's  Death  are  infi- 
nitely more  excellent  than  thofe  that  proceeded 
from  Levitical  Sacrifices.  The  Law  had  a  Shadow  of 
good  things  to  come,  Heb.  x.  1.  But  the  real  Vir- 
tue and  Efficacy   is  only  found  in  Chrift. 

1.  The  Averfion  of  God's  Wrath  is  afcribed  to 
his  Death ;  according  to  the  Words  of  the  Apo- 
ftle,  Rom.  iii.  25,  26.  Whom  God  hath  fet  forth  to 
be  a  Propitiation  through  Faith  in  his  Blood,  to  de- 
clare his  Righteoufnefs  for  the  Remiffion  of  Sins  that 
ere  paft,  through  the  Forbearance  of  God,  to  declare* 
I  fay,  at  this  Time  his  Righteoufnefs,  that  he  might  be 
jujl,  and  the  Juftifier  of  him  that  believes  in  Jefus. 
A  Propitiation,  Ilafercon,  the  Title  of  the  Mercy- 
feat,  partly  in  Regard  it  covered  the  Tables  of  the 
Law  which  were  broke  by  us,  to  fignify,  that  by 
him  Pardon  is  procured  for  us,  and  principally  be- 
caufe  God  was  rendred  propitious  by  the  fprink- 
linor  the  Blood  of  the  Sacrifice  on  it,  and  exhibit- 
ed  himfelf  there,  as  on  a  Throne  of  Grace,  fa- 
vourable to  his  People."  For  this  Reafon  he  gives 
the  Name  of  the  Figure  to  Chrift,  for  he  alone  * 
anfwers  the  Charge  of  the  Law,  and  interpofes 
between  Juftice  and  our  Guilt,  and  by  his  own 
Blood  hath  reconciled  God  to  us.  Now  the  De- 
fign  of  God  in  this  Appointment  was  to  declare  his 
Righteoufnefs-,  that  is,  this  glorious  Attribute  that 
inclines  him  to  punifh  Sinners :  For  in  the  Legal 
Propitiations,  although  the  Guilt  of  Men  was 
publickly  declared  in  the  Death  of  the  Sacrifices, 
yet  the  Juftice  of  God  did  not  fully  appear,  fince 
he  accepted  the  Life  of  a  Beaft  in  Compenfation 
for  the  Life  of  a  Man  :  Eut  in  the  Death  of  Chrift 
he  hath    given    the  molt   clear  Dcmonftration  of 

K  his 


254       ¥he  Harmony  of  the  Divine  Attributes 

his  Juftice,  a   fufficient  Example  of  his  Hatred  to 
Sin,    condemning   and  punifhing  it  in  the  Perfon 
of    his  beloved   Son ;  that   the  whole  World  may 
acknowledge  it  was  not  from  any  Inadvertency,  but 
merely    by    the  Difpenfation    of   his   Wifdom  and 
Goodnefs   that  he  forbore  fo  long.      And-  by   the 
Death   of    Chrift  he   hath  declared     that   glorious 
Myftery   which  no   created    Underftanding    could 
ever  have  conceived,  that  he  is  inflexibly  juft,  and 
will  not  fufter  Sin  to  pafs  unpunifhed,  and  that  he 
juftifies  thofe  who  are  guilty  in   themfelves,  if  by, 
a  purifying  Faith  they  receive  Chrift  for  Pardon. 
The  fame  Apoftle  tells  us,  that  Chrift  hath  given 
bimjelf  for  us,  *  an  Offering  and  a  Sacrifice  to  God 
for  a  fweet  fmelling   Savour,  Eph.  v.  2.  He   is  qua- 
lified as  a  Prieft,  whofe  Office  it  was  to   prefent  to 
God  an  Offering  for  appeafing  his   Anger ;  He  gave 
himfelf;  the  Oblation   that  is  added    to  his  Death, 
gives  the  complete  Formality   of  a  Sacrifice  to  it ; 
for  it  is  the  Prieft  gives  being  to  the  Sacrifice  :  And 
the  Effect   of  it  is,  to  be  a  fweet  fmelling  Savour 
to  God,  that   is,    to  conciliate  his    Favour  to  us. 
The    fame   Phrafe   is  applied   to   the  Sin-Offerino- 
under  the  Law.  We  mayobferve,  that  upon  this 
Account  our  Reconciliation  to  God  is   attributed  to 
the  Death   of  Chrift,  in   Diftin&ion  from  his  o-lo- 
rified  Life  :  For  if,  when  we  were  Enemies,  we  were  re- 
conciled to  God  by   the  Death  of  his  Son,  much  more 
being  reconciled,  we    (hall  be  faved  by  his  Life.     And 
the  fame   Apoftle  tells  us,  2  Cor.  v.   iq.  that  God 
was  in  Chrift  reconciling  the   World  to' ' himfelf,    not 
imputing  their  TrefpaJJes  unto  them  ;  we  pray  you  there- 
fore 


*  Profphoro  thufia,  an  Allufion  to  the  Peace- Offering  and  Sin- 
Offering  ;  for  the  Truth  of  both  is  in  the  Death  of  Chrift,  which 
appeafes  God,  and  obtains  the  Bleflings  that  depend  on  his  Favour, 


in  Contriving  Mans  Redemption]         2 r r 

fore^  in  Chrift's  Steady  be  reconciled  to  God.  A  double 
Reconciliation  is  mentioned,  that  of  God  to  Men, 
and  of  Men  to  God  :  The  firft  is  the  Ground  of  the 
Apoftle's  Exhortation,  the  latter  the  Effect  of  it. 
The  firft  was  obtained  by  the  Death  of  Chrift,  who 
by  Imputation  had  our  Guilt  transferred  upon  Him, 
and  confequently  our  Punifhment  •,  and  in  Confide- 
ration  of  it,  God  who  is  Juft  and  Holy,  is  willing 
to  pardon  penitent  Believers.  The  latter  is  by  the 
powerful  working  of  the  Spirit,  who  allures  Men 
that  are  guilty,  and  therefore  fufpicious  and  fearful 
of  God's  Anger,  that  he  is  moft  willing  to  pardon 
them  upon  their  Repentance,  fince  he  hath  in  fuch 
an  admirable  Manner  found  out  the  Means  to  fatisfy 
his  Juftice. 

2.  The  true  Expiation  of  Sin  is  the  Effecl:  of 
(Thrift's  Death.  He  is  called  the  Lamb  of  God, 
that  takes  away  the  Sins  of  the  Worlds  1  John  xxix. 
Now  Sin  may  be  taken  away  in  two  Manners  -, 

Firft)  By  removing  its  Guilt,  and  exempting  the 
Perfon  that  committed  it  from  Death  ;  and  when 
this  is  effected,  by  enduring  the  Punifhment  that  was 
due  to  Sin,  it  is  properly  Expiation. 

Secondly ',  By  healing  the  corrupt  Inclinations  of 
the  Heart,  from  whence  actual  Sins  proceed.  'Tis 
true,  our  Reedemer  takes  away  Sin  in  both  thefe 
Refpects  :  He  delivers  from  the  Damnation  and 
Dominion  of  it :  For  he  is  made  of  God  our  Righte- 
oufnejs  and  Sanclification  •,  1  Cor.  i,  30.  But  the 
firft  Senfe  is  only  convenient  here  :  For  it  is  evident 
that  the  Lamb  took  away  Sin,  that  is,  the  Guilt  of 
it,  by  dying  in  Stead  of  the  Sinner  ;  and  had  no 
Effecl;  for  the  deftroying  the  malignant  Habits  of 
Sin  in  the  Perfon  who  offered  it.  And  it  is  more 
apparent,  that  this  Divine  Lamb  hath  taken  away 
the  Guilt  of  our  Sins,  in  that  Hfi  bore  them  in  his 
R  1  own 


256     The  Harmony  of  the  Divine  Attributes 

own  Body  on  the  free,  1  Pet.  ii.  24.  For  the  native 
Force  of  the  Word  Airein,  fignifies,  not  only  to  t;  I 
away,  but  to  carry  and  bear  •,  which,  applied  to 
Sin,  is  nothing  elfe  but  to  fufFer  the  Penalty  of  it. 
And  it  is  to  be  obferved,  when  Cleanfing,  Purify- 
ing, and  Wafliing  are  attributed  to  the  Blood  of 
(Thrift,  they  have  an  immediate  Refpect  to  the 
Guilt  of  Sin,  and  declare  its  Efficacy  to  take  off 
the  Obligation  to  Punifhment.  Thus  it  is  faid 
(1  John  i.  7.)  that  His  Blood  cleanfeth  from  all  Sin  ; 
and  that  it  purge th  the  Conscience  from  dead  Works ; 
Heb.  ix.  4.  and  that  we  are  wajhed  from  our  Sins  in  his 
Blood-,  Rev.  i.  6.  The  frequent  Sprinklings  and 
Purifications  with  Water  under  the  Law,  prefi- 
gured our  Cleanfing  from  the  Defilements  of  Sin  by 
the  Grace  of  the  Spirit;  but  the  Shedding  of  the 
Blood  of  Sacrifices  was  to  purge  away  Sins  fo  far  as 
they  were  made   liable   to  a  Curfe. 

Thirdly,  Our  Exemption  from  Punifhment,  and 
our  Reiteration  to  Communion  with  God  in  Grace 
and  Glory,  is  the  Fruit  of  his  expiating  Sin.  For  this 
Reafon  the  Blood  of  the  Mediator  [peaks  better  Things 
than  that  cf  Abel-,  Heb.  xii.  24.  For  that  cried  for 
Revenge  againft  the  Murderer,  but  his  procures 
RemiiTion  to  Believers.  And  as  the  juft  Defert  of 
Sin  is  Separation  from  the  Prefence  of  God,  who 
is  the-  Fountain  of  Felicity-,  fo  when  the  Guilt  is 
taken  away,  the  Perfon  is  received  into  God's  Fa- 
vour and  Fellowfhip.  A  Reprefentation  of  this 
is  fet  down  in  the  24th  of  Exodus,  where,  we  have 
defcribed  the  Manner  of  dedicating  the  Covenant 
between  God  and  Jfrael  by  bloody  Sacrifices  :  After 
Mofes  had  finifhed  the  Offering,  and  fprinkled  the 
Blood  on  the  Altar  and  the  People,  the  Elders  of 
Jfrael,  who  were  forbid  before  to  approach  near  to 
the  Lord,  were  then  invited  to  come  into  his  Pre- 
fence s 


in  Co?itrivi?!g  Man's  Redemption",  257 

fence  ;  and  in  Token  of  Reconciliation  feafted  be- 
fore him.  Thus  the  Eternal  Covenant  is  efta- 
blifhed  by  the  Blood  of  the  Mediator,  and  all  the 
Benefits  it  contains,  as  Remiflion  of  Sins,  Free- 
dom to  draw  near  to  the  Throne  of  Grace,  and 
the  Enjoyment  of  God  in  Glory,  are  the  Fruits  of 
his  reconciling  Sacrifice. 

The  Sum  of  all  is  this,  That  as  under  the  Law 
God  was  not  appeafed  without  fhedding  of  Blood, 
nor  Sin  expiated  without  fuffering  the  Punifhment, 
nor  the  Sinner  pardoned  without  the  Subftitution 
of  a  Sacrifice ;  fo  all  thefe  are  eminently  accom- 
plifhed  in  the  Death  of  Chrift.  He  reconciled  God 
to  us  by  his  moil  precious  Blood,  and  expiated 
Sin  by  enduring  the  Curfe,  and  hath  procured  our 
Pardon  by  being  made  Sin  for  us.  So  that  it  is 
mod  evident,  that  the  proper  and  direct  End  of 
the  Death  of  Chrift  was,  that  God  might  exercife 
his  Mercy  to  the  guilty  Sinner  in  a  Way  that  is  ho- 
nourable to   his  Juftice. 

'Tis  objected,  That  if  God  from  infinite  Mercy 
gave  his  Son  to  us,  then,  antecedently  to  the  coming 
of  Chrift,  he  had  the  higheft  Love  for  Mankind* 
and  confequently  there  was  no  Need  that  Chrift  by 
his  Death  mould  fatisfy  Juftice,  to  reconcile  him  to 
us.  But  a  clear  Anfwer  may  be  given  to  this  by 
confidering, 

1.  That  Anger  and  Love  are  confident  at  the. 
fame  Time,  and  may  in  leveral  Refpecls  be  termi- 
nated on  the  fame  Subject.  A  Father  refents  a 
double  Affection  towards  a  rebellious  Son  •,  he 
loves  him  as  his  Son,  is  angry  with  him  as  difo- 
bedient.  Thus  in  our  lapfed  State,  God  had  Com- 
panion on  us  as  his  Creatures,  and  was  angry  with 
us  as  Sinners.  As  the  injured  Party  he  laid  afide  his 
R  3  Anger* 


258     The  Harmony  of  the  Divine  Attributes 

Anger,  but  as  the  preferver  of  Juftice  he  required 
Satisfaction. 

2.  We  mud  diftinguifh  between  a  Love  of  Good- 
will and  Companion,  and  a  Love  of  Complacency. 
The  firft  is  that  which  moved  God  to  ordain  the 
Means,  that,  without  Prejudice  to  his  other  Per- 
fections, he  might  confer  Pardon  and  all  Spiritual 
Benefits  upon  us :  The  other  is  that  whereby  he 
delights  in  us  being  reconciled  to  him,  and  re- 
newed according  to  his  Image.  The  firft  fup- 
pofes  him  placable,  the  latter  that  he  is  appeafed. 
There  is  a  vifible  Inftance  of  this  in  the  Cafe  of 
JoFs  Friends.  The  Lord  faid  to  Elipkaz  the  Te- 
manite,  (Job  xlii.  7,  8.)  My  Anger  is  kindled  againft 
thee,  and  thy  two  Friends-,  becaufe  ye  have  not  fpoken 
of  me  the  Things  that  are  right,  as  my  Servant  Job. 
Here  is  a  Declaration  of  God's  Anger,  yet  with 
the  Mixture  of  Love :  For  it  follows,  therefore 
take  unto  you  now  [even  "Bullocks,  and  feven  Rams, 
and  go  to  my  Servant  Job,  and  offer  up  for  your f elves 
a  Burnt-offering,  and  my  Servant  Job  fhall  pray  for 
ycu,  for  him  will  I  accept.  He  loved  them  when  he 
directed  the  Way  that  they  might  be  reftored  to 
his  Favour-,  yet  he  was  not  reconciled,  for  then 
there  had  been  no  Need  of  Sacrifices  to  atone  his 
Anger. 

2.  'Tis  further  objected,  That  fuppofing  the  Sa- 
tisfaction of  Chrift  to  Juftice  -,  both  the  Freenefs 
and  Greatnefs  of  God's  Love  in  pardoning  Sin- 
ners will  be  much  leflened.  But  it  will  appear 
that  the  Divine  Mercy  is  not  prejudiced  in  either  of 
thofe  Refpects. 

Firft,  The'  Freenefs  of  God's  Love  is  not  di- 
minifhed ;  for  that  is  the  original  Mover  in  our 
Salvation,  and  hath  no  Caufe  above  it,  to  excite 
or  draw  it   forth,  but  merely  arifes  from  his  own 

Will. 


, 


in  Contriving  Ma?is  Redemption.  259 

Will.  This  Love  is  fo  abfolute,  that  it  hath  no 
Refpect  to  the  Sufferings  of  Chrift  as  Mediator : 
For  God  fo  loved  the  Worlds  that  he  gave  his  Son 
to  die  for  us;  Rom.  ix.  18.  And  that  which  is  the 
Effect  and  Teftimony  of  his  Love,  cannot  be  the 
impulfive  Caufe  of  it.  This  firft  Love  of  God 
to  Man  is  commended  to  us  in  Chrift,  who  is 
the  Medium  to  bring  it  honourably  about. 

Secondly^  Grace  in  Scripture  is  never  oppofed 
to  Chrift's  Merits,  but  to  ours.  If  we  had  made 
Satisfaction,  Juftice  itfelf  had  abfolved  us.  For 
the  Law  having  two  Parts,  the  Command  of  our 
Duty  which  confifts  in  a  moral  Good,  and  the 
Sanction  of  the  Punifhment  that  is  a  phyfical  Evil; 
to  do,  or  to  fuffer  is  neceffary,  not  both :  Or,  if 
we  had  provided  a  Surety,  fuch  as  the  Judge  could 
not  reject,  we  had  been  infinitely  obliged  to  him, 
but  not  to  the  Favour  of  the  Judge.  But  it  is  other- 
wife  here  :  God  fent  the  Reconciler  when  we  were 
Enemies,  and  the  Pardon  that  is  difpenfed  to  us, 
upon  the  Account  of  his  Sufferings,  is  the  Effecl  of 
mere  Mercy.  We  are  juftified  freely  by  his  Grace^ 
through  the  Redemption  that  is  in  J  ejus  Chrift  *. 
'Tis  pure  Love  that  appointed  and  accepted,  that 
imputes  and  applies  his  Righteoufnefs  to  us. 

And  as  the  Freenefs,  fo  the  Riches  of  his  Mercy 
is  not  leffened  by  the  Satisfaction  Chrift  made  for 
us.  'Tis  true  we  have  a  Pattern  of  God's  Juftice, 
never  to  be  paralleled,  in  the  Death  of  Chrift :  But 
to  the  Severity  of  Juftice  towards  his  only  be- 
loved Son,  his  Clemency  towards  us  guilty  Re- 
bels  is  fully  com  men  fu  rate.      For  he  pardons  us 

without 

•  To  cbarozrjlba,  non  pugnat  cum  ca  fatisfa&ione,  qux  H- 
bere  admittitur  cum  poflet  rcpudiari,  &  ad  quam  is  qui  benefi- 
cio  afficitur  nihil  ipfe  contulit,  quorum  utrumquc  accidit  in 
Chrifti  pro  nobis  fausfa&ione,    Grtt, 


260      7 he  Harmony  of  the  Divine  Attributes 

without  the  Expence  of  one  Drop  of  our  Blood, 
though  the  Soul  of  Chrift  was  poured  forth  as  an 
Offering  for  Sin.  Nay,  hereby  the  Divine  Clemen- 
cy is  more  commended,  than  by  an  abfolute  For- 
givenefs  of  Sin,  without  Refpect  to  Satisfaction. 
For  the  Honour  of  God  being  concerned  in  the  Pu- 
nifhment  of  Sin,  that  Man  might  not  continue  un- 
der a  fad  Obligation  to  it,  he  was  pleafed,  by  the 
aftonifhing  Wonder  of  his  Son's  Death,  to  vindicate 
his  Glory,  that  repenting  Believers  may-be  juftified 
before  him.  Thus  in  an  admirable  Manner  he  fa- 
tisfies  Juftice,  and  exalts  Mercy:  And  this  could 
have  been  no  other  Way  effected ;  for  if  he  had  by 
mere  Sovereignty  diffolved  our  Guilt,  and  by  his 
Spirit  renewed  his  Image  in  us,  his  Love  had  emi- 
nently appeared,  but  his  Juftice  had  not  been  glo- 
rified. But  in  our  Redemption  they  are  both  in- 
finitely magnified;  His  Love  could  give  no  .more 
than  the  Life  of  his  Son,  and  Juftice  required  no 
lefs :  For  Death  being  the  Wages  of  Sin,  there 
could  be  no  Satisfaction  without  the  Death  of  our 
Redeemer. 


CHAP.  XIV. 

The  Compleatnefs  of  Chrift'j  Satisfaction  proved  from 
the  Caufes  and  Effects  of  it.  The  Caufes  are  the 
Quality  of  his  Perfon,  and  Degrees  of  his  Sufferings. 
The  Effects  are  his  Refurrellion,  Afcenfion^  Inter- 
ceffion  at  God's  right  Hand,  and  his  exercifing  the  fu- 
preme  Power  in  Heaven  and  Earth.  The  excellent 
Benefits  which  Gcd,  reconciled,  beftows  on  Men,  are 
the  Effecls  and  Evidences  of  his  complete  Satisfac- 
tion. They  are  Pardon  of  Sin,  Grace,  and  Glo- 
ry.    That  Repentance  and  Faith  are  required,  in 

order 


In  Contriving  Mans  Redemption.  261 

Order  to  the  Partaking  of  the  Benefits  purchafed  by 
Chrift's  Death,  doth  not  leffen  the  Merit  of  his  Suf- 
ferings :  And,  that  Afflictions  and  Death  are  inflicled 
on  Believers,  doth  not  derogate  from  their  All-fufji- 
ciency. 

TH  E  third  Thing  to  be  confidered,  is  the  Com- 
pleatnefs  of  the  Satisfaction  that  Chrift  hath 
made,  by  which  it  will  appear  that  God's  Juftice  as 
well  as  Mercy  is  fully  glorified  in  his  Sufferings. 
For  the  Proof  of  this  I  will, 

Firft,  Confider  the  Caufes  from  whence  the  Com- 
pleatnefs  of  his  Satisfaction    arifes. 

Secondly,  The  Effects  that  proceed  from  it,  which 
are  convincing  Evidences  that  God  is  fully  appeafed. 
The  Caufes  of  his  complete  Satisfaction  are  two. 

1.  The  Quality  of  his  Perfon  derives  an  infinite 
Value  to  his  obedient  Sufferings.  Our  Surety  was  e- 
qually  God,  and  as  truly  infinite  in  his  Perfections 
as  the  Father,  who  was  provoked  by  our  Sins ;  there- 
fore he  was  able  to  make  Satisfaction  for  them.  He 
is  the  Son  of  God  not  merely  in  Virtue  of  his  Of- 
fice, or  the  fpecial  Favour  of  God*  for  on  fuch  Ac- 
counts that  Title  is  communicated  to  others ;  but  his 
only  Son  by  Nature.  The  fole  Pre-eminence  in  Gifts 
and  Dignity  would  give  him  the  Title  of  the  firft 
born,  but  not  deprive  them  of  the  Quality  of  Bre- 
thren. Now  the  Wifdom  and  Juftice  of  all  Nati- 
ons agree,  that  Punifhments  receive  their  Eftimate 
from  the  Quality  of  the  Perfons  that  fuffer.  The 
Poet  obferves, 

Pluris  enim  Decii,  quam  qui  fervantur  abillis.  Juver*. 

That  the  Death  of  a  Virtuous   Perfon  is  more  pre- 
vious than  of  Legions,    Of  what  ineftimable  Value 

then 


262      The  Harmony  of  the  Divine  Attributes 

then  is  the  Death  of  Chrift,  and  how  worthy  a 
Ranfom  for  loft  Mankind.  For  although  the  Deity 
is  impafiible,  yet  he  that  was  a  divine  Perfon  fuf- 
fered.  A  King  fuffers  more  than  a  private  Perfon, 
although  the  Strokes  directly  inflicted  on  his  Body 
cannot  immediately  reach  his  Honour.  And  it  is 
fpecially  to  be  obferyed,  that  the  Efficacy  of  Chrift's 
Blood  is  afcribed  to  his  divine  Nature :  This  the 
Apoftle  declares,  Col.  i.  14.  In  whom  we  have  Re- 
demption  through  his  Bloody  even  the  Forgivenejs  of 
Sins,  who  is  the  Image  of  the  invifible  God :  Not  an 
artificial  Image  which  imperfectly  reprefents  the 
Original ;  as  a  Picture  that  fets  forth  the  Colour 
and  Figure  of  a  Man,  but  not  his  Life  and  Nature  : 
But  the  effential  and  axact  Image  of  his  Father,  that 
exprefTes  all  his  glorious  Perfections  in  their  Im- 
menfity  and  Eternity.  This  is  teftified  exprefly  in 
Heb.  i.  3.  The  Son  of  God,  the  Brightnefs  of  his 
Glory,  and  the  exprefs  Image  of  his  Perfon,  having 
purged,  by  himfelf,  our  Sins,  is  fet  down  on  the  right 
Hand  of  the  Majefty  on  High.  From  hence  arifes 
the  infinite  Difference  between  the  Sacrifices  of  the 
Law,  and  Chrift's,  in  their  Value  and  Virtue.  This 
with  admirable  Emphafis  is  fet  down  in  Heb.  9.  13, 
14.  For  if  the  Blood  of  Bulls  and  of  Goats,  and  the 
Jlfhes  of  an  Heifer',  fprinkling  the  Unclean,  fantlifieth 
to  the  Purification  of  the  Flefh  -,  How  much  more  fhall 
the  Blood  of  Chrift,  who,  through  the  Eternal  Spirit, 
offered  himfelf  without  Spot  to  God,  purge  your  Con- 
Jciences  from  dead  Works  to  ferve  the  living  God? 
Wherein  the  Apoftle  makes  a  double  Hypothefis; 
1.  That  the  Legal  Sacrifices  were  ineffectual  to  pu- 
rify from  real  Guilt.  2.  That  by  their  Typical 
Cleanfing,  they  fignified  the  Warning  away  of  moral 
Guilt  by  the  Blood  of  Chrift. 

j.  Their 


'in  Contrivi?ig  Maris  Redemption.  263 

1.  Their  Infufficiency  to  expiate  Sin,  appears,  if 
we  confider  the  Subject.  Sin  is  to  be  expiated  in 
the  fame  Nature  wherein  it  was  committed.  Now  the 
Beads  are  of  an  inferior  Rank,  and  have  no  Com- 
munion with  Man  in  his  Nature:  Or,  if  we  confider 
the  Object,  God  was  provoked  by  Sin,  and  he  is  a 
Spirit,  and  not  to  be  appeafed  by  grofs  material 
Things  :  His  Wifdom  requires  that  a  rational  Sacri- 
fice fhouid  expiate  the  Guilt  of  a  rational  Creature  : 
And  Juftice  is  not  fatisfied  without  a  Proportion 
between  the  Guilt  and  the  Punifhment.  This  Weak- 
nefs  and  Infufficiency  of  the  Legal  Sacrifices  to  ex- 
piate Sin,  is  evident  from  their  Variety  and  Repe- 
tition :  For  if  full  Remiflion  had  been  obtained, 
the  Worfhippers  once  purged,  Jhould  have  had  no  more 
Conjcience  of  Sin,  Heb.  x.  2.  'Tis  the  Senfe  of  Guilt, 
and  the  Fear  of  Condemnation,  that  required  the 
Renewing  of  the  Sacrifice.  Now  under  the  Law, 
the  Miniftery  of  the  Priefts  never  came  to  a  Period 
or  Perfection.  The  Millions  of  Sacrifices  in  all  A- 
ges,  from  the  erecting  the  Tabernacle  to  the  coming 
of  Chrift,  had  not  Virtue  to  expiate  one  Sin. 
They  were  only  Shadows  which  could  give  no  Re- 
frefhment  to  the  inflamed  Confcience,  but  as  they 
depended  on  Chrift,  the  Body  and  Subftance  of 
them.  But  the  Son  of  God,  who  offered  him/elf  up 
by  the  Eternal  Spirit  io  the  Father,  is  a  Sacrifice  not 
only  intelligent  and  reafonable,  but  incomparably 
more  precious  than  the  moft  noble  Creatures  in 
Earth,  or  in  Heaven  itfelf.  He  was  Prieft  and  Sa- 
crifice in  refpect  of  both  His  Natures-,  His  entire 
Perfon  was  the  Offerer  and  Offering:  Therefore 
the  Apoftle  from  the  Excellency  of  his  Sacrifice,  in- 
fers the  Unity  of  its  Oblation,  and '  from  thence 
concludes  its  Efficacy.  Chrift  did  not  by  the  Blood  of 
Bulls  and  Goat s>  hut  by  his  own  Blood  He  entered  in  once 

into 


'264     The  Harmony  of  the  Divine  Attributes 

into  the  Holy  Place,  having  obtained  eternal  Redemption 
for  us :  And  by  one  Offering  He  hath  for  ever  perfected 
them  who  are  fanclifed,  Heb.  x.  14.  Upon  this  Ac- 
count God  promifeoSin  the  New-Covenant,  that 
their  Sins  and  lniquit$s  He  would  remember  no  more, 
having  received  complete  Satisfaction  by  the  Suffer- 
ings of  his  Son.  'Tis  now  faid  that  once  in  the  End 
cf  the  World  hath  he  appeared,  to  put  away  Sin  by  the 
Sacrifice  of  himfelf  And  as  it  is  appointed  for  all  Men 
cnce  to  die,  and  after  Death  comes  Judgment :  So 
Chrift  was  once  offered  to  bear  the  Sins  of  many  \  ana 
unto  them  that  look  for  him  jhall  he  appear  the  fecor,  i 
Time  without  fin,  Heb.  ix.  26,  27,  28.  As  there  is 
no  other  natural  Death  to  fuffer  between  Death  and 
Judgment,  fo  there  is  no  other  propitiatory  S 
fice  between  his  All-fufficient  Death  on  the  Crofs, 
and  the  laft  coming  of  our  Redeemer. 

There  is  one  Confideration  I  mall  add,  to  mew 
the  great  Difference  between  Legal  Sacrifices,  and 
the  Death  of  Chrift,  as  to  its  faving  Virtue.  The 
Law  abfolutely  forbids  the  eating  of  Blood,  and 
the  People's  tailing  of  the  Sin-offerings ;  to  fignify 

thelm£e     fti <r  thofe  Sacrifices.     For  fince  they 

were  confumed  in  their  Confecration  to  God's  Ju- 
ftice,  and  nothing  was  left  for  the  Nourifhment  of 
the  Offerer^  it  was  a  Sign  they  could  not  appeafe 
God.  The  Offerers  had  Communion  with  them 
when  they  brought  them  to  the  Altar,  and  in  a 
Manner  derived  their  Guilt  to  them,  but  they  had 
no  Virtue  by  them  in  coming  from  it.  The  Sinner 
conveyed  Death  to  the  Sacrifice,  but  did  not  receive 
Life  from  it.  But  Chrift,  the  Lamb  of  God,  was 
not  fwallowed  up  in  his  Offering  to  Divine  Juftice  : 
9Tis  his  peculiar  Glory  that  He  hath  compleatly 
made  Satisfaction.  We  may  feed  upon  the  Flefh  of 
this  precious  Victim^  and  drifik  his  Blood.     As  He 

entered 


< 


in  Contriving  Mans  Redemption,         265 

entered  into  Communion  of  Death  with  us,  fo  we  are 
partakers  of  Life  by  Him. 

2 .  The  Compleatnefs  of  his  Satisfaction  is  ground- 
ed on  the  Degrees  of  his  Sufferings.  There  was  no 
defect  in  the  Payment  He  made.  We  owed  a  Debt 
of  Blood  to  the  Law,  and1  his  Life  was  offered  up 
as  a  Sacrifice  :  Otherwife  the  Law  had  remained  in 
its  full  Vigour,  and  Juftice  had  been  unfatisfied. 
That  a  Divine  Perfon  hath  fuffered  our  Punifh- 
ment,  is  properly  the  Reafon  of  our  Redemption. 
As  it  is  not  the  Quality  of  the  Surety  that  releafes  the 
Debtor  from  Prifon,  but  the  Payment  which  he 
makes  in  his  Name.  The  Blood  of  Chrift  fhed>  (Matt, 
xxvi.  28.)  poured  forth  from  his  Veins,  and  offered 
up  to  God,  in-  that  precife  Consideration,  ratifies 
the  NeW'Teftament.  The  Sum  is,  Our  Saviour  by 
his  Death  fuffered  the  Malediction  of  the  Law,  and 
his  Divine  Nature  gave  a  full  Value  to  his  Sufferings, 
fo  that  the  Satisfaction  proceeding  from  them,  was 
not  merely  ex  PaRo,  as  Rrafs  Money  is  current  by 
Compofuion  ;  but  ex  Merito,  as  pure  Gold  hath  an 
intrinfick  Worth :  And  God  who  was  infinitely 
provoked,  is  infinitely  pleafed. 

2.  The  Effects  and  Evidences  of  his  complete 
Satisfaction  are, 

Fir/},  His  Refurreflion  from  the  Grave.  For  if 
we  confider  the  Lord  Chrift  in  the  Quality  of  our 
Surety,  Hefatisfied  the  Law  in  his  Death  :  And  hav- 
ing made  complete  Payment  of  our  Debt,  He  re- 
ceived the  Acquittance  in  his  Refurreflion.  His 
Death  appeafed  God,  His  Refurrection  affures  Men. 
As  he  role  himfelf,  fo  in  one  concurrent  Action  God 
is  laid  to  raife  him,  Rom.  vi.  4.  He  was  releafed  from 
the  Grave,  as  from  Prifon,  by  publick  Sentence  -, 
which  is  an  indubitable  Argument  of  the  Validity 
and  Acceptance  of  the  Payment  made  by  him  in  our 

Name. 


266     The  Harmony  of  the  Divine  Attributes 

Name.  For  being  under  fuch  Bonds  as  the  Juftice 
and  Power  of  God,  he  could  never  have  loofedthe  Pains 
of  Death,  Acts  ii.  24.  if  his  Sufferings  had  not  been 
fully  Satisfactory,  and  received  by  him,  for  our  Dis- 
charge. And  it  is  obfervable,  that  the  raifing  of 
Chrift  is  afcribed  to  God  as  reconciled  -,  Now  the 
God  of  Peace,  who  brought  again  from  the  Bead  the 
,  great  Shepherd  of  the  Sheep,  through  the  Blood  of  the 
everlafting  Covenant,  Heb.  xiii.  20.  The  Divine 
Power  was  not  put  forth  till  God  was  pacified.  Ju- 
ftice incenfed,  expofed  him  to  Death  -,  and  Juftice 
appeafed,  freed  him  from  the  Dead.  And  his  Re- 
furreclion  is  attributed  to  his  Blood,  that  being  the 
full  Price  of  his  and  our  Liberty.  In  fhort,  when 
inflexible  Juftice  ceafes  topunifh,  there  is  the  ftron- 
geft  Proof  it  is  fatisfied. 

Secondly,  His  Afcent  into  Heaven,  and  Intercef- 
fion  for  us,  prove  the  Compleatnefs  and  All-fuffici- 
ency  of  his  Sacrifice.  If  he  had  been  excluded 
from  the  Divine  Prefence,  there  had  been  juftCaufe 
to  fnfpedi:  that  Anger  had  been  ftill  remaining  in 
God's  Breaft  •,  but  His  Admiffion  into  Heaven  is  an 
infallible  Teftimony  that  God  is  reconciled.-  This 
our  Saviour  produces  as  the  Argument  by  which 
the  Holy  Ghoft  will  overcome  the  guilty  Fears  of 
Men  ;  He  jhall  convince  the  World  of  Right eoufnefs, 
becaufe  J  go  to  my  Father,  John  xvi.  30.  Chrift  in 
his  Suffering  was  numbered  among  TranfgrefTors ; 
He  died  as  a  guilty  Perfon,  not  only  in  refpecl  of 
the  Calumnies  of  Men,  but  the  Curfe  of  the  Law, 
and  the  Wrath  of  God,  which  then  appeared  inex- 
orable againft  Sin.  But  having  overcome  Death, 
and  broke  through  the  Weight  of  the  Law,  and  re- 
tired to  his  Father,  he  made  apparent  the  In- 
nocency  of  his  Righteous  Perfon,  and  that  a 
complete  Righteoufnefs  is  acquired  by  his  Suffer- 
ings, 


in  Contriving  Mans  Redemption.         267 

ings,  fufficient  to  juftify  all  that  fhall  truly  accept  of 

it. 

This  will  be  more  evident,  by  confidering  his  En- 
try into  Heaven  as  the  true  High  Prieft,  who  carri- 
ed the  Blood  of  the  New  Covenant  into  the  Celeftial 
Sanctuary.  For  the  opening  this,  we  are  to  confider 
there  are  two  Parts  of  the  Prieftly  Office, 

1.  To  offer  Sacrifice. 

2.  To  make  Interceffion  for  the  People  by  Virtue 
of  the  Sacrifice.  This  was  preformed  by  the  High 
Prieft  in  the  Feaft  of  Atonement,  which  was  ce- 
lebrated in  the  Month  Tifri,  Lev.  xvi.  14,.  15.  The 
Oblation  of  the  Sacrifices  was  without,  at  the  Al- 
tar :  The  Interceffion  was  made  in  the  Holy  of  Ho- 
lies, into  which  none  might  enter  but  the  High  Prieft 
once  a  Year.  And  firft  he  mutt  expiate  his  own  Sins, 
and  the  Sins  of  the  People  by  Sacrifices,  before  he 
could  remove  the  Vail,  and  enter  into  that  facred 
and  venerable  Place,  where  no  Sinner  had  Right 
to  appear.  Then  he  was  to  prefent  the  precious  In- 
cenfe,  (Heb.  ix.  4.)  and  the  Blood  of  the  Sacrifices, 
to  render  God  favourable  to  them.  Now  thefe  were 
Shadows  of  what  Chrilt  was  to  preform.  The  Ho- 
ly of  Holies  was  the  Type  of  the  third  Heaven,  in 
its  Situation,  Quality  and  Furniture  :  For  it  was 
the  mod  fecret  Part  of  the  Tabernacle,  feparated 
by  a  double  Vail,  by  that  which  was  between  it  and 
the  firft  Sanctuary,  and  by  another  that  diftinguifh- 
ed  the  firft  from  the  outward  Court.  Thus  the  Hea- 
ven of  Heavens  is  the  moil  diftant  Part  of  the  Uni- 
verfe,  and  feparated  from  the  lower  World,  by  the 
Starry  Heaven,  and  by  the  Airy  Region,  which  reaches 
down  to  the  Earth.  Befides,  the  moil  holy  Part 
of  the  Tabernacle  was  inacceffible  to  Sinners  :  As 
Heaven  is  ftiled  by  the  Apoftle  the  Place  of  inaccejji- 
bk  Light.     And  it  was  the  Throne  of  God  where  he 

reigned  j 


268    The  Harmony  of  the  Divine  Attributes 

reigned  :  According  to  the  Language  of  the  PfaK 
mift,  He  dwelt  between  the  Cherubims\  Pfal.  lxxx.  i* 
The  Figures  of  the  Cherubims  reprefented  the  My- 
riads of  Holy  Angels,  *hat  adore  the  incomprehen- 
sible Deity  •,  and  are  always  ready  to  execute  his 
Commands.  The  Tables  of  the  Law  were  a  Sym- 
bol of  that  infinite  Wifdom  and  Holinefs  which  or- 
dained them  :  And  the  High  Priefts  entering  with 
the  Blood  of  the  Sacrifice,  and  carrying  with  him 
all  the  Tribes  of  Ifrael upon  his  Bread,  fignified,  that 
Jefus  Chrift,  the  true  High  Pried,  after  he  had  real- 
ly expiated  Sin  by  his  Divine  Sacrifice  in  the  lower 
World,  mould  enter  into  the  eternal  Sanctuary  with 
his  own  Blood,  and  introduce  with  him  all  his  Peo- 
ple. Of  this  there  was  a  marvellous  Sign  given  : 
For  in  the  fame  Moment  that  Chrift  expired,  the 
Vail  of  the  Temple,  that  feparatcd  the  Oracle  from 
the  firft  Part,  was  rent  from  the  Top  to  the  Bottom  ; 
to  fignify,  that  the  true  High  Prieft  had  Authority 
and  Right  to  enter,  into  Heaven  itfelf.  And  the 
fpecial  End  of  his  afcending  is  expreft  by  the  Apo- 
ftle,  Heb.  ix.  24.  For  Chrift  is  not  entered  into  the  Ho- 
ly  Places  made  with  Hands,  which  are  the  Figures  of  the 
true ;  but  into  Heaven  itfelf,  now  to  appear  in  the  Pre- 
fence  of  God  for  us.  As  the  High  Prieft  might  not 
enter  into  that  facred  and  terrible  Place,  nor  could 
propitiate  God  without  fprinkling  the  Blood  of  the 
(lain  Sacrifice :  So  our  Redeemer  firft  preformed 
what  was  neceffary  for  the  .Expiation  of  Sin,  and 
then  he  paft  through  the  vifible  Heavens,  2nd  afcend- 
ed  before  the  Throne  of  God  to  appear  as  our  Ad- 
vocate. He  made  an  Oblation  of  Himfelf  on  the 
Earth  before  he  could  make  Interceffwn  for  us  in  Hea- 
ven, which  is  the  Confummation  of  his  Prieftly  Of- 
fice. The  firft  was  a  proper  Sacrifice,  the  fesond  is 
a  Commemoration  of  it :  Therefore  he  is  faid  to  ap- 
pear before  his  Father  by  Sacrifice,  Heb,  ix.  26.      Be- 


in  Contriving  Mans  Redemption.        269 

Befides  what  hath  been  difcourfed  of  the  Order 
and  Dependance  of  thefe  Parts  of  his  Prieftly  Of- 
fice, which  proves  that  he  had  accompliffied  the  Ex- 
piation of  Sin,  before  he  was  admitted  into  Heaven 
to  intercede  for  us  ;  there  are  (wo  other  Considera- 
tions which  manifeft  the  Compleatnefs  of  his  Satisfac- 
tion. 

1.  The  Manner  of  his   lnterceffion. 

2.  Its  omnipotent   Efficacy. 

1.  The  Manner  of  it.  He  doth  not  appear  in  the 
Form  of  a  Suppliant  upon  his  Knees  before  the 
Throne,  offering  up  Tears  and  ftrong  Cries  as  in 
the  Day  of  his  Flefh,  but  He  fits  at  God's  right  Hand 
making  lnterceffion  for  us.  He  folicits  our  Salvation, 
not  as  pure  Favour  to  him,  but  as  the  Price  of  his 
Sufferings,  and  as  due  to  his  infinite  Merit.  His 
Blood  in  the  fame  Manner  pleads  for  our  Pardon,  as 
the  Blood  of  righteous  Abel  called  for  Vengeance  a- 
gainft  the  Murderer :  Not  by  an  articulate  Voice, 
but  by  fuing  to  Juftice  for  a  full  Recompence  of  it. 
In  fhort,  his  lnterceffion  is  the  continual  Reprefen- 
tation  of  his  mofl  worthy  Paffion. 

2.  The  omnipotent  •  Efficacy  of  his  lnterceffion 
proves  that  God  is  fully  fatisfied.  He  frees  us  from 
the  greateft  Evils,  and  obtains  for  us  the  greateft 
Good  in  Quality  of  Mediator.  If  any  Man  fin,  we 
have  an  Advocate  with  the  Father,  Jefus  Chrift  the 
Righteous  -,  and  he  is  the  Propitiation  for  our  Sins,  and 
not  for  ours  only,  but  for,  the  Sins  of  the  whole  lVorldy 
1  John  ii.  2.  He  difarms  the  Anger  of  God,  and  hin- 
ders the  Effects  of  his  Indignation  againft  repenting 
Sinners.  Now  the  Prevalency  of  his  Mediation  is 
grounded  on  the  Perfection  of  his  Sacrifice.  The 
BlefTednefs  of  Heaven  is  conferred  on  Believers  ac- 
cording to  his  Will;  FatFer,  Twill  that  thofe  •; 
thou  baft  given  me i  be  with  me  where  I  aw,  to  fee  my 

S  GIcr\'y 


270     The1  Harmony  of  the  Divine  Attributes 

Glory,  John  xvii.  24.  His  Requeft  is  effectual,  not 
only  becaufe  he  is  God's  Son,  and  in  highett  Favour 
with  him,  but  for  his  meritorous  Sufferings. 

'Tis  for  this  Realbn  that  the  Office  of  Mediator 
is  incommunicable  to  any  Creature.  There  is  one 
God,  and  one  Mediator  between  God  and  Man,  the 
Man  Chrift  J  ejus,  who  gave  himjelf  a  Ranjomjor  all, 
1  Tim.  ii.  5.  The  Apottle  makes  a  Parallel  between 
the  Unity  of  the  Mediator,  and  of  the  Deity,  which 
is  moft  facred  and  inviolable.  For  the  Right  of  In- 
terceffion,  as  it  is  an  authoritative  Act,  is  founded  in 
Redemption ;  they  cannot  be  divided.  And  we 
may  obferve  by  the  Way,  how  the  Popijb  Doctrine 
that  erects  as  many  Advocates,  as  Angels,  or  Saints, 
or  whoever  are  canonifed,  is  guilty  of  Impiety  and 
Folly  :  Of  Impiety,  in  taking  the  Sovereign  Crown 
from  the  Head  of  Chrift  to  adorn  others  with  it,  as 
if  they  had  more  Credit  with  God,  or  Compaffion 
for  Men  :  And  of  Folly,  in  expecting  Benefits  by 
their  Interceffion,  who  have  no  fatisfactory  Merit  to 
purchafe  them.  The  numerous  Advocates  that  are 
conceived  by  fuperftitious  Perfons  in  their  Fancies, 
are  like  the  counterfeit  Suns,  that  are  drawn  in  the 
Clouds  by  Reflection  as  in  a  Glafs  *  :  Which  al- 
though they  fhine  with  a  confiderable  Brightnefs,  yet 
they  are  only  Suns  in  Appearance,  and  derive  no  quick- 
ening Influences  to  the  Earth.  The  bleffed  Spirits  a- 
bove,  do  enjoy  a  dependant  Light  from  the  Sun  of 
Right  eoufnefs,  yet  convey  no  Benefits  to  Men  by  merito- 
rious  interceding  for  them.  We  obtain  Grace  and  Glo- 
ry only  upon  the  Requefis  of  our  Redeemer.  Briefly,  the 
Acts  of  his  Priefthood  refpect  the  Attributes,  which 
in  a  fpecial  Manner  are  to  be  glorified  in  our  Salvation. 
By  his  Death  he  made  Satisfaction  to  Juftice  ;  by  his 

In- 

*  Non  totum  imitantur,  fed   imaginem  ejus,  figuramq  caeterum 
nihil  habent  ardoris,  hebetes  &  languid i.  Sen*  Nat*  %"<?J* 


in  Contriving  Mans  Redemption.         271 

Interccffion  he  folicites  Mercy  for  us  -,  and  they 
both  join  together  with  the  fame  Readinefs  and 
Warmth  to  difpence  the  Benefits  which  he  pnrchafed 
for  his  People. 

Thirdly,  The  Compleatnefs  of  his  Satisfaction  is 
fully  proved  by  the  glorious  JrTue  of  his  Sufferings. 
This  will  be  mod  evident  by  confidering  the  Con- 
nexion and  Dependance  which  his  Glory  hath  upon 
his  Humiliation  :  And  that  is  twofold; 

1.  A  Dependance  of  Order.  His  Abafement  and 
Sufferings  were  to  precede  his  Majefty  and  Power: 
As  in  Nature  Things  pafsfrom  a  lower  State  to  Perfec- 
tion. This  Order  was  neceffary  :  For  being  origi- 
nally in  the  Form  of  God,  it  was  impofiible  he  mould 
be  advanced,  if  he  did  not  voluntarily  defcend  from 
his  Glory,  that  fo  he  might  be  capable  of  Exaltati- 
on *.  He  was  firft  made  a  little  lower  than  the  An- 
gels, and  after  raifed  above  them. 

2.  A  Dependance  of  Efficacy.  Glory  is  the  Re- 
ward of  his  Suffering.  This  is  exprefly  declared 
by  the  Apoltle  ;  Chrift  humbled  himfelf,  and  became 
cbedient  to  the  Death  of  the  Crofs :  Wherefore  God  hath 
highly  exalted  him,  and' given  him  a  Name  above  every 
Name,  that  at  the  Name  of  Jefus  every  Knee  JJjould  bc-zv  ; 
the  Mark  of  that  Homage  that  all  Creatures  pay  to 
him.  This  Exaltation  is  correfpondent  to  the  De- 
grees of  his  Abafement.  His  Body  was  rettored  to 
Life  and  Immortality,  and  afcended  on  a  bright 
Cloud.  God's  Chariot  being  attended  with  Angels, 
end  the  everlafting  Gates  opened  to  receive  the  King  of 
Glory,  he  is  let  down  at  the  right  Hand  of  the  Throne 
cf  the  Majefty  in  Heaven,  Heb.  8.  1.  This  fignifies 
that  Divine  Dignity  to  which  he  is  advanced,  next 
S2 to 

*  Cui  nihil  ad  augendum  faftigium  fuper  eft,  hie  uno  modo 
crefcere  poteft,  ii  fe  ipfc  fubmiuut,  fecurus  juagnitudinis  luce, 
iV/'tf.  Fanegyr. 


272       The  Harmony  of  the  Divine  Attributes 

to  his  Father.  For  God  being  an  infinite  Spirit  hath 
neither  right  nor  left  Hand  in  ftrict  Senfe.  Our  Re- 
deemer's Honour  is  the  fame,  and  his  Empire  of  the 
fame  Extent  with  his  Father's.  Thus  the  Apoftle  in- 
terprets the  Words  of  the  Pfalmift,  Pfal.  ex.  i.That 
the  Mefjiah  fhould  fit  at  the  right  Hand  of  God,  till  he 
made  his  Enemies  his  Footjlool,  by  reigning  ;  for  he 
muft  reign  till  he  hath  put  all  his  Enemies  under  his  Feet, 
1  Cor.  xv.  25. 

And  St.  Peter  tells  us,  That  the  Father  hath  made  him 
Lord  and  Chrift :  That  is,  by  a  Sovereign  Truft  hath 
committed  to  him  the  Government  of  the  Church, 
and  the  World  :  Not  diverting  himfelf  of  his  efifen- 
tial  Dominion,  but  exercifing  it  by  Chrift.  The 
Height  of  this  Dignity  is  emphatically  fet  forth  by 
the  Apoftle,  Eph.  i.  21.  The  Father  hath  feated  him 
at  his  own  right  Hand  in  the  heavenly  Places,  far  above 
all  Principalities,  and  Powers,  and  Might,  and  Domi- 
nion, (which  Titles  fignify  the  feveral  Degrees  of 
Glory  among  the  Angels)  and  every  Name  that  is 
named  not  only  in  this  World,  but  that  which  is  to  come : 
That  is,  hath  given  him  a  tranfeendent  and  incom- 
municable Glory;  the  Ufe  of  Names  being  to  figni- 
fy the  Quality  of  Perfons.  In  fhort,  he  is  made  the 
Head  of  the  Church,  and  Judge  of  the  World:  An- 
gels and  Men  {hall  ftand  before  tiie  Tribunal,  and  re- 
ceive their  Eternal  Decifionfrom  him.  Now  in  this 
Oeconomy  of  our  Mediator,  His  Humiliation  was 
the  Caufe  of  his  Exaltation  upon  a  double  Account : 

1.  As  the  Death  of  Chrift  was  an  ExprefTion  of 
fuch  Flumility,  fuch  admirable  Obedience  to  God, 
fuch  divine  Love  to  Men,  that  it  was  perfectly  pleaf- 
ing  to  his  Father,  and  his  Power  being  equal  to  his 
Love,  he  infinitely  rewarded  it. 

2.  The  Death  of  Chrift  was  for  Satisfaction  to 
Juftice,  and  wj^en  he  had  done  that  Work,  he  was  to 

enter 


in  Contriving  Mans  Redemption.  273 

enter  into  Reft.  //  behoved  Chriji  to  fuffer,  and  to  en- 
ter  into  Glory,  Luke  xxiv.  26.  'Tis  true,  Divine  Ho- 
nour was  due  to  him  upon  another  Title,  as  the  Son 
of  God  :  But  the  receiving  of  it  was  deferred  by 
Difpenfation  for  a  Time.  Firft  he  muft  redeem  us, 
and  then  reign.  The  Scripture  is  very  clear  in  re- 
ferring his  actual  Poffeflion  of  Glory,  as  the  juft  Con- 
fequent  to  his  complete  Expiation  of  Sin,  Heb.  i.  3. 
When  by  him/elf  he  had  purged  our  Sins,  he  fat  down  on 
the  right  Hand  of  the  Majefiy  on  high.  And  after  he  had 
made  one  Sacrifice  for  Sins,  for  ever  fat  down  on  the  right 
Hand  of  God,  Heb.  x.   12. 

And  not  only  the  Will  of  the  Father,  but  the  Na- 
ture of  the  Thing  itfelf  required  this  Way  of  Pro- 
ceeding. For  Jefus  Chrift,  by  voluntary  Sufception, 
undertaking  to  fatisfy  the  Law  for  us,  as  he  was  o- 
bliged  to  fuffer  what  was  neceffary  in  order  to  our 
Redemption,  fo  it  was  reaibnable,  after  Jufrice  was 
fatisfied,  that  the  human  Nature  fhould  be  freed 
from  its  Infirmities,  and  the  Glory  of  his  Divine  be 
fo  confpicuous,  that  every  Tongue  fhould  confefs  that 
Jefus,  who  was  defpifed  on  Earth,  is  fupreme  Lord. 
The  Apoftle  fums  up  all  together  in  that  triumphant 
Challenge, Rom.  viii.  34,  35  •,  Who fhalllay  any  Thing  to 
the  Charge  of  God's  El  eft  ?  'Tis  God  that  jujlifies,  who  is 
he  that  condemneth  ?  'Tis  Chrift  that  died,  yea  rather  is 
rifen  again  -,  who  is  even  at  the  right  Hand  of  God,  who 
alfo  maketh  Inter  ceffion  tor  us. 

3.  The  excellent  Benefits  which  God,  reconciled, 
beltows  upon  us,  are  the  Effects  and  Evidences  of 
the  Compleatnefs  of  Chrift's  Satisfaction :  And 
thefe  are  Pardon  of  Sin,  Grace  and  Glory.  The 
Apoftle  tells  us  {Heb.  vii.  19.)  that  the  Law  made  nothing 
perfeft :  All  its  Sacrifices  and  Ceremonies  could  not 
expiate  the  Guilt,  nor  cleanfe  the  Stain  of  Sin,  nor 
open  Heaven  for  us :  Which  three  are  requifue  to 
S  2  oui 


274      ^e  Harmony  of  the  Divine  Attributes 

our  Perfection.  But  Chrift  by  one  Offering  hath  perfected 
for  ever  them  that  are  fanclified :  Heb.  x.  14.  By  him 
we  obtain  full  Juflification,  Renovation  and  Com- 
munion with  God :  Therefore  his  Sacrifice,  the 
Meritorious  Caufe  of  procuring  them,  muft  be  per- 
fect 

1.  Our  Juftification  is  the  EfiFecT:  of  his  Death  : 
For  the  Obligation  of  the  Law  is  made  void  by  it, 
God  forgives  us  our  Trefpafjes,  blotting  out  the  Hand- 
writing of  Ordinances  that  was  againfi  us,  and  took  it 
cut  of  the  Way,  nailing  it  to  his  Crofs;  Col.  ii.  14. 
The  Terms  are  ufed,  that  are  proper  to  the  cancel- 
ling a  Civil  Bond.  The  killing  Letter  of  the  Law  is 
abolifhed  by  the  Blood  of  the  Crofs,  the  Nails  and 
the  Spear  have  rent  it  in  Pieces  -,  to  fignify  that  its 
condemning  Power  is  taken  away. 

Now  the  infinite  Virtue  of  his  Death  in  taking 
away  the  Guilt  of  Sin  will  more  fully  appear,  if  we 
confider, 

1;  That  it  hath  procured  Pardon  for  Sins  com- 
mitted in  all  Ages  of  the  World.  Without  the 
Intervention  of  a  Sacrifice,  God  would  not  par- 
don, and  the  mod  coftly  that  were  offered  up  by 
Sinners,  were  of  no  Value  to  make  Compensation 
to  Juftice  :  But  the  Blood  of  Chrift  was  the  only 
Propitiation  for  Sins  committed  before  his  coming. 
The  Apoflle  tells  us,  {Heb.  ix.  25,  26.)  He  was  not 
cbliged  to  offer  bimfelf  often,  as  the  High-Prieft  entred 
into  the  Holy  Place  every  Tear  with  the  Blood  of  others, 
but  now  once  in  the  End  of  the  World  hath  he  ap- 
peared to  put  away  Sin,  by  the  Sacrifice  of  himfelf. 
The  direct  Senfe  of  the  Words  is,  that  the  Virtue 
of  his  Sacrifice  extended  itfelf  to  all  Times :  For 
otherwife,  in  regard  Men  have  always  needed  Pro- 
pitiation, He  muft  have  fufFered  often  fince  the 
Creation  of  the  World,     And  if  it  be  afked,  how 

his 


in  Contriving  Mans  Redemption,  275 

bis  Death  had  a  faving  Influence  before  He  actually 
fuffered  ?  The  Anfwer  is  clear.  We  muft  confider 
the  Death  of  Chrift  not  as  a  natural  but  moral 
Caufe  :  'Tis  not  as  a  Medicine  that  heals,  but  as  a 
Ranfom  that  frees  a  Captive.  Natural  Caufes  o- 
perate  nothing  before  their  real  Exigence  •,  but: 
it  is  not  neceffary  that  moral  Caufes  mould  have  an 
actual  Being  :  'Tis  fufficient  that  they  ihall  be,  and 
that  the  Perfon  with  whom  they  are  effectual,  ac- 
cept the  Promife,  As  a  Captive  is  releafed  upon 
Affurance  given  that  he  will  fend  his  Ranfom,  tho* 
it  is  not  actually  depofited.  Thus  the  Death  of 
Chrift  was  available  to  purchafe  Pardon  for  Be- 
lievers before  his  coming ;  for  he  interpofed  as 
their  Surety  •,  and  God,  to  whom  all  Things  are 
prefent,  knew  the  Accomplifhment  of  it  in  the  ap- 
pointed Time.  He  is  therefore  called  the  Lamh 
/lain  from  the  Foundation  of  thelVorld,  Rev.  xiii.  8.  not 
only  in  refpect  of  God's  Decree,  but  his  Efficacy. 
The  Salvation  we  derive  from  Him,  was  ever  in 
him.  He  appeared  under  the  Empire  of  Auguftusy 
and  died  under  tfiberius,  but  he  was  a  Redeemer  in  all 
Ages  j  dtherwife  theComparifon  were  not  juft,  that 
as  by  Adam  all  die,  fo  by  Chrift  all  are  made  alive y 
1  Cor.  xv.   12. 

'Tis  true,  under  the  Old  Teftament  they  had 
not  a  clear  Knowledge  of  him  •,  yet  they  enjoyed  the 
Benefit  of  his  invalued  Sufferings.  For  the  Me- 
dium, by  which  the  Benefits  our  Redeemer  pur- 
chafed  are  conveyed  to  Men,  is  not  the  exact 
Knowledge  of  what  he  did  and  fuffered,  but  fincere 
Faith  in  the  Promife  of  God.  Now  the  divine 
Revelation  being  the  Rule  and  Mcafure  of  our 
Faith,  fuch  a  Degree  was  fufficient  to  Salvation,  as 
anfwered  the  general  Difcovery  of  Grace.  Be- 
lievers depended   upon   God's  Goodnefs  to  pardon 

them 


276     The  Harmony  of  the  Divine  Attributes 

them  in  fuch  a  Way  as  was  honourable  to  his  Ju- 
stice. They  had  fome  general  Knowledge  that  the 
MefTiah  fhonld  come,  and  bring  Salvation  :  Abra- 
ham rejoiced  to  fee  the  Day  of  Chrifi :  Mofes  valued 
the  Afflictions  of  Chrijl,  more  than  the  Treafures  of 
Egypt.  And  Believers  in  general  are  defcribed  to 
be  Waiters  for  the  Confolaticn  of  Ifrael.  In  fhort,  the 
Jewifh  and  Chriftian  Church  are  eflTentially  one ; 
they  differ  no  more  than  the  Morning  and  Evening 
Star,  which  is  the  fame,  but  is  diverfly  called,  from 
its  Appearance  before  the  Sun-rifing  or  after  its 
fetting  :  So  our  Faith  refpects  a  Saviour  that  is  pad, 
theirs  refpected  Him   as  to  come. 

Befides,  The  faving  Virtue  of  his  Death  as  it 
reaches  to  all  former,  fo  to  all  fucceeding  Ages. 
He  is  the  fame,  Tefierday,  To-day,  and  for  ever,  Heb.  13. 
3.  not  only  in  refpecl  of  his  Perfon,  but  his  Office, 
The  Virtue  of  the  Legal  Sacrifices  expired  with 
the  Offering :  Upon  a  new  Sin  they  were  repeated. 
Their  Imperfection  is  argued  from  their  Repetition. 
But  the  precious  Oblation  of  Chrift  hath  an  ever- 
lafting  Efficacy  to  obtain  full  Pardon  for  Believers. 
His  Blood  is  as  powerful  to  propitiate  God,  as  if 
it  were  this  Day  fried  upon  the  Crofs.  He  is  able  to 
fave  to  Perpetuity  all  that  fhall  addrefs  to  God  by  Him  -, 
Jince  he  ever  lives  to  make  Inter  ceffion.  The  Pardon 
that  he  once  purchafed,  fhall  ever  be  applied  to 
contrite  Believers.  The  Covenant  that  was  fealed 
-with  his  Blood  is  eternal,  and  the  Mercies  contained 
in  it. 

2.  The  Perfection  of  his  Sacrifice  is  evident,  by 
its  expiating  Univerfally  the  Guilt  of  all  Tranf- 
greffions.  aTis  true,  Sins  in  their  own  Nature  are 
different ;  fome  have  a  Crimfon  Guile  attending 
them,  and  accordingly  Confcience  fhould  be  affect- 
ed ;  But  the  Grace  of  the  Gofpel  makes  no  Diffe- 
rence 


in  Contriving   Mans  Redemption  2jy 

rence.  The  Apoftle  tells  us,  That  the  Blood  of 
Chrift '  cleanfeth  from  all  Sins:  Whatever  the  Kinds, 
Degrees  and  Circumftances  are.  As  the  Deluge  o- 
verrlowed  the  higheft  Mountains,  as  well  as  the 
lead  Hill  -,  fo  pardoning  Mercy  covers  Sins  of  the 
firft  Magnitude  as  well  as  the  (mailed.  Under  the 
Law,  one  Sacrifice  could  expiate  but  one  Offence, 
tho'  but  againft  a  carnal  Commandment ;  but  this 
One  wafhes  away  the  Guilt  of  all  Sins  againft  the 
Moral  Law.  And  in  that  Difpenfation  no  Sacri- 
fices were  inftituted  for  Idolatry,  Adultery,  Mur- 
der, and  other  Crimes  •,  which  were  certainly  pu- 
nifhed  with  Death.  But  under  the  Gofpel,  Sins  of 
what  Quality  foever,  if  repented  of,  are  pardoned. 
The  Apoftle,  having  reckoned  up  Idolaters,  Adulte- 
rers, and  many  other  notorious  Sinners,  that  fhall 
not  inherit  the  Kingdom  of  Heaven,  tells  the  Corin- 
thians^ (i  Cor.  vi.  ii.)  that  fuch  were  fome  of  them  ; 
but  they  were  fantlified,  and  jufiified  in  the  Name  of 
the  Lord  Jefus  Chrift.  'Tis  true,  Thofe  who  fin  a- 
gainft  the  Holy  Ghoft,  are  excepted  from  Pardon  : 
But  the  Reafon  is,  becaufe  the  Death  of  Chrift  was 
not  appointed  for  the  Expiation  of  it :  And  there 
being  no  Sacrifice,  there  is  no  Satisfaction,  {Heb. 
x.  26.)  and  confequently  no  Pardon.  The  Wif- 
dom  and  Juftice  of  God  requires  this  Severity  a- 
gain  ft  them  :  For  if  he  that  difpifed  Mofes's  Law  died 
without  Mercy *,  of  how  much  forer  Punijhment  fhall  he 
be  thought  worthy ,  who  hath  troden  under  Foot  the  Son  of 
God,  and  hath  counted  the  Blood  of  the  Covenant  where- 
with  he  was  janblified  an  unholy  Thing,  and  hath  done  de- 
fpite  to  the  Spirit  of  Grace?  Heb.  x.  28,  29:  that  is, 
they  renounce  their  Redeemer  as  if  he  were  not  the 
Son  of  God,  and  virtually  confent  to  the  cruel  Sen- 
tence paft  againft  him,  as  if  he  had  blafphemed 
when  he  declared  himfelf  to  be  fo,  and  thereby  out- 
fin 


278     The  Harmony  of  the  Divine  Attributes 

fin  his  Sufferings.  How  reafonable  is  it  they  fnould 
be  for  ever  deprived  of  the  Benefits,  who  obftinate- 
ly  reject  the  Means  that  purchafed  them  ? 

2.  The  Death  of  Chrift  hath  procured  Grace  for 
Men.  We  made  a  Forfeiture  of  our  Original  Ho- 
linefs,  and  were  righteoufly  deprived  of  it.  And 
till  Divine  Juftice  was  appeafed,  all  Influences  of 
Grace  were  fufpended.  Now  the  Death  of  Chrift 
opened  Heaven,  and  brought  down  the  Spirit,  who 
is  the  Principle  of  Renovation  in  us.  Hhe  World  lay 
inTVickednefs,  1  Joh.  ii.  19.  as  a  Carcafe  in  the  Grave, 
infenfible  of  its  Horror  and  Corruption.  The  holy 
Spirit  hath  infpired  it  with  a  new  Life,  and  by  a 
marvellous  Chancre  hath  caufed  Purity  to  fucceed 
Pollution. 

3.  The  receiving  Believers  into  Heaven  is  a  con- 
vincing Proof  of  the  All-fufficiency  of  his  Sacrifice. 
For  Juftice  will  not  permit  that  Glory  and  Immor- 
tality, which  are  the  Privileges  of  the  Righteous, 
fhould  be  given  to  guilty  and  defiled  Creatures. 
Therefore  our  Saviour's  firft  and  greaietl  Work  was 
to  remove  the  Bar  that  excluded  us  from  the  Place 
of  Felicity.  'Tis  more  difficult  to  juftify  a  Sinner, 
than  to  glorify  a  Saint.  The  Goodnefs  of  God  in- 
clines Him  to  beftow  Happinefs  on  thofe  who  are 
nut  obnoxious  to  the  Law  ;  but  his  Juftice  was  to  be 
atoned  by  Sufferings.  Now  what  ftronger  Argu- 
ment can  there  be,  that  God  is  infinitely  pleafed 
with  what  his  Son  hath  done  and  fuffered  for  his 
People,  than  the  taking  of  them  into  his  Prefence  to 
fee  his  Glory  ?  The  Apoftle  fets  down  this  Order  in 
the  Work  of  our  Redemption,  Heb.  v.  9.  That  Chrift 
heing  made  perfect  by  Sufferings-,  that  is,  having  con- 
fummated  that  Part  of  his  Office  which  refpe&ed 
the  Expiation  of  Sin,  He  became  the  Author  of  eter- 
nal Salvation  to  all  that  obey  him.    To  fum  up  all,  it  is 

ob- 


in  Contriving    Mans  Redemption]         279 

obfervable,  that  the  Scripture  attributes  to  the 
Death  of  Chrift,  not  only  Satisfaction,  whereby  we 
are  redeemed  from  Puniftiment  •,  but  fuch  a  redun- 
dant Merit,  as  purchafes  for  us  Adoption,  and  all 
the  glorious  Prerogatives  of  the  Children  of  God. 
Upon  thefe  Accounts  his  Blood  hath  a  double  Effica- 
cy ;  Gal.  iii.  4.  5.  As  the  Blood  of  the  Covenant,  it 
procured  our  Peace ;  Heb.  xiii.  20.  as  the  Blood  of 
the  Tejiament,  Luke  xxii.  20.  it  conveys  to  us  a  Ti- 
tle to  Heaven  itfelf ;  according  to  that  of  St.  Paul, 
Heb.  x.  19.  We  have  Boldnejs  to  enter  into  the  Holieft 
by  his  Blood. 

I  will  remove  two  (lender  Prejudices  againft  this 
Doctrine  : 

1.  That  Repentance  and  Faith  are  required  in  or- 
der to  the  Partaking  of  the  precious  Benefits  which 
Chrift  hath  purchafed,  doth  not  lefTen  the  Merit  of 
his  Death,  and  the  Compleatnefs  of  the  Satisfaction 
made  to  God  by  it.  For  we  muft  confider  -, 

There  is  a  great  Difference  between  the  Payment 
of  that  the  Law  requires  by  the  Debtor,  and  the 
Payment  of  that  which  was  not  in  the  original  Ob- 
ligation by  another  in  his  Stead.  Upon  the  Payment 
of  the  firft,  actual  Freedom  immediately  follows. 
If  a  Debtor  pays  the  Sum  he  owes,  or  a  Criminal  en- 
dures the  Puniihment  of  the  Law,  they  are  actually 
d  if  charged,  and  never  liable  to  be  fued  or  fuffer  a- 
gain.  But  when  the  Sum  that  the  Law  requires  is 
not  paid,  but  fomething  elfe,  by  another  •,  the  Re- 
leafe  of  the  Guilty  is  fufpended  upon  thofe  Conditi- 
ons which  he  that  freely  makes  Satisfaction,  and 
the  Governor,  who  by  Favour  accepts  it,  are  plea- 
fed  to  appoint.  Now  it  is  thus  in  the  Tranfaction  of 
our  Redemption  :  Chrift  laid  down  his  Life  for  us, 
and  this  was  not  the  very  Thing  in  ftrict  Senfe  that 
the  Law  required ,  For,  according  to  the  Threatning, 


280     The  Harmony  of  the  Divine  Attributes 

"The  Soul that  Sins  Jhall die ;  the  Delinquent  in  his  own 
Perfon  was  to  fuffer  the  Penalty  :  And  there  was  no 
Necefiity  natural  or  moral  that  obliged  God  to  ad- 
mit of  his  Satisfaction  for  our  Difcharge,  but  in  ri- 
gour of  Juftice  he  might  refufe  it.  If  the  Law  had 
expreft  that  the  Sinner  or  his  Surety  mould  fuffer, 
there  had  been  no  Need  of  a  better  Covenant-:  But 
in  this,  the  Grace  of  God  fo  illuftrioufly  appears,  that 
by  his  Appointment  the  Punifhment  of  the  Guilty 
was  transferred  to  the  Innocent,  who  voluntarily 
undertook  for  them.  In  this  Refpect  God  truly  par- 
dons Sin,  tho'  he  received  entire  Satisfaction  ;  for  he 
might  in  Right  have  refufed  it. 

Now  thefe  Things  being  fuppofed,  although  the 
Blood  of  Chrift  was  a  Price  fo  precious,  that  it  can 
only  be  valued  by  God  that  received  it,  and  might 
worthily  have  redeemed  a  thoufand  Worlds  •,  yet  the 
Effects  of  it  are  to  be  difpenfed  according  to  the  e- 
ternal  Covenant  between  the  Father  and  the*  Son, 
and  the  Tenour  of  it  is  revealed  in  the  Gofpel,  viz. 
That  Repentance  and  Faith  are  the  Conditions,  upon 
which  the  obtaining  Pardon  of  Sin,  and  all  the  Blef- 
fings  which  are. the  Confequents  of  it,  depends: 
Thus  Chrift  who  makes  Satisfaction,  and  God  that 
accepts  it,  declare.  The  Commiflion  of  the  Apo- 
flles,  from  his  own  Mouth,  was,  to  preach  Repentance 
and  RemiJJion  of  Sins  in  bis  Name  to  all  Nations,  Luke 
xxiv.  47.  And  he  was  exalted  by  God  to  be  a  Prince% 
and  a  Saviour •,  for  to  give  Repentance  to  Jfrael,  and  For- 
givenefs  of  Sin,  Acts  v.  31. 

The  eftablifhing  of  this  Order  is  not  a  mere  pofi- 
tive  Command,  wherein  the  Will  of  the  Lawgiver 
is  the  fole  Ground  of  our  Duty  ;  but  there  is  a  fpe- 
cial  Congruity  and  Reafon  in  the  Nature  of  the 
Thing  itlelf.  For  Chrift  hath  fatisfied  Juftice,  that 
God  may  exercife  pardoning  Mercy  in  fuch  a  Man- 
ner 


in  Contriving  Mans  Redemption.  281 

neras  is  fuitable  to  his  other  Perfections.     Now  it  is 
contrary  to   his  Wifdom  to  difpenfe  the  precious  Be- 
nefits of  his  Son's  Blood  to  impenitent  Unbelievers ; 
to  give  fuch   rich  Pearls,  and  fo  dearly   bought,  to 
Swine   that  will  trample  them  under  their  Feet  •,  to 
beftow  Salvation  on  thofe   who  difpife  the  Saviour. 
*Tis  contrary  to   his  Holinefs  to  forgive  thofe  who 
will  fecurely  abufe  his  Favour,  as  if  his  Pardon  were 
"  a  Privilege  and  Licenfe   to   fin  again  ft  him.     Nay, 
final   Impenitency  is   unpardonable  to  Mercy  itfelf. 
For  the  Objects  of  Juftice  and  Mercy  cannot  be  the 
fame  :  Now  an  impenitent  Sinner  is  necefTarily  un- 
der the  revenging  Juftice  of  God.     'Tis  no  Difpa- 
ragement   to  his  Omnipotency  that  he  cannot  fave 
fuch  :  For  although  God  can  do  whatfoever  he  will, 
yet  he  can  will  nothing  but  what  is  agreeable   to  his 
Nature.     Not  that  there  is  any  Law  above  God  that 
obliges  him  to  act,  but  he  is  a  Law  to  himfelf.     And 
the  more  excellent  his  Perfections  are,  the  lefs  he  can. 
contradict  them.     As  it   is   no  Reflection  upon  his 
Power  that  he  cannot  die,  neither  is   it  that  he  can 
do   nothing   unbecoming   his  Perfections.     On  the 
contrary,  it  implies  Weaknefs  to  be  liable    to  any 
fuch  Act.  Thus  fuppofing  the  Creature  holy,  it  is 
impoffible  but  he  fhould  love  it :    Not  that  he  owes 
any  Thing  to  the  Creature,  but   in  regard  he  is   in- 
finitely good  :    And  if  impenitent  and  obftinate  in 
Sin,  he  cannot  but  hate  and  punifh   it;    not  that  he 
is  accountable  for  his  Actions,  but  becaufe  he  is  infi- 
nitely Juft.     And  from  hence    it    appears,  that  the 
requiring  of  Repentance  and  Faith,  in  order  to  the 
actual  partaking  of  the  Bleflings  our  Redeemer  pur- 
chafed,  doth  not  diminifh  the  Value  of  his  Satisfac- 
tion ;  they    being  not  the  Caufes  of  Pardon,  but  ne- 
cefTary  Qualifications  in  the  Subject  that  receives  it. 

2.  It 


282     The  Harmony  of  the  Divine  Attributes 

2.  It  doth  not  leffen  the  Compleatnefs  of  his  Sa* 
tisfaction,  that  Believers  are  liable  to  Afflictions  and 
Death.  For  thefe  are  continued  according  to  the  A- 
greement  between  God  and  our  Redeemer,  for  o- 
ther  Ends  than  Satisfaction  to  Jultice,  which  was 
fully  accomplished  by  him.  This  will  appear  by  fe- 
veral  Confiderations : 

1.  Some  Afflictions  have  not  the  Nature  of  a  Pu- 
nifhment,  but  are  intended  only  for  the  Exercife  of 
their  Graces  ;  that  the  'Trial  oj  their  Faiths  Patience 
and  Hope,  being  much  more  precious  than  of  Gold  that  pe- 
rifheth,  though  it  be  tried  with  Fire,  might  be  found  un- 
to Praife,  1  Pet.  i.  7.  Now  thefe  Afflictions  are  the 
Occafion  of  their  Joy,  and  in  order  to  their  Glory. 
Of  this  Kind  are  all  the  Sufferings  that  Chriftians  en- 
dure for  the  Promotion  of  the  Gofpel.  Thus  the 
Apoftles  efteemed  themfelves  dignified,  in  fuffering 
what  was  contumelious  and  reproachful  for  the 
Name  of  Chrift,  Acts  v.  41.  And  St.  Paul  interprets 
it  as  a  fpecial  Favour,  that  God  called  forth  the 
Philippians  to  the  Combat,  Phil.  i.  29.  To  you  it  is 
given  in  the  Behalf  of  Chrift  to  fuffer  :  Not  only  the 
Graces  of  Faith  and  Fortitude,  but  the  Affliction 
was  given.  So  Believers  are  declared  Happy,  1  Pet. 
iv.  14.  when  they  are  Partakers  of  Chrift9 s  Sufferings ; 
for  the  Spirit  of  Glory  refts  on  them.  Now  it  is  evident 
that  Afflictions  of  this  Nature  are  no  Punifhments. 
For  fmce  it  is  effential  to  Punifttment  to  be  inflicted 
for  a  Fault,  and  every  Fault  hath  a  turpitude  in  it  -, 
it  necefiarily  follows,  that  Puniftiment,  which  is  the 
Brand  of  a  Crime,  muft  be  always  attended  with  In- 
famy, and  the  Sufferer  under  Shame.  But  Chriftians 
are  honourable  by  their  Sufferings  for  God,  as  they 
conform  them  to  the  Image  of  his  Son}  whowascon- 
fecrated  by  Sufferings. 

2,  Af- 


in  Contriving  Mans  Redemption.  283 

2.  Afflictions  are  fent  fometimes  not  with  refpect 
to  a  Sin  committed,  but  to  prevent  the  CommilTion 
of  it  :  And  this  diftinguifhes  them  from  Punifh- 
ments.  For  the  Law  deters  from  Evil,  not  by  in- 
flicting, but  threatning  the  Penalty.  But  in  the 
Divine  Difcipline  there  is  another  Reafon :  God 
afflicts  to  reftrain  from  Sin  :  As  St.  Paul,  (2  Cor:  xii. 
7.)  had  a  "Thorn  in  the  Fiejh  to  prevent  Pride. 

3.  Thofe  Evils  that  are  inflicted  on  Believers  for 
Sin,  do  not  diminifh  the  Power  and  Value  ofChrift's 
PaiTion.  For  we  muft  diftinguifh  between  Punifh- 
ments  which  are  merely  Cajiigatory  for  the  Good  of 
the  Offender,  and  that  are  purely  Vindictive  for  the 
juft  Satisfaction  of  the  Law.  Now  Believers  are  lia- 
ble to  the  firft,  but  are  freed  from  the  other :  For 
Chrift  hath  redeemed  them  from  the  Curfe  of  the  Law, 
being  made  a  Curfe  for  them. 

The  Popifh  Doctrine  of  Satisfaction  to  offended 
Juftice  by  our  fuffering  temporal  Evils,  is  attended 
with  many  pernicious  Confequences  : 

1.  It  robs  the  Crofs  of  Chrift  of  one  Part  of  its 
Glory;  as  if  fomething  were  left  us  to  make  up  in 
the  Degrees  and  Virtue  of  his  Sufferings. 

2.  It  reflects  on  God's  Juftice,  as  if  he  exacted 
two  different  Satisfactions  for  Sin :  The  one  from 
Chrift  our  Surety,  the  other  from  the  Sinner. 

3.  It  difparages  his  Mercy,  in  making  Him  to 
punifh  whom  He  pardons,  and  to  inflict  a  Penalty 
after  the  Sin  is  remitted. 

4.  'Tis  dangerous  to  Man,  by  feeding  a  falfe  Pre- 
fumption  in  him  •,  as  if  by  the  Merit  of  his  Suffer- 
ings he  could  expiate  Sin,  and  obtain  Part  of  that 
Salvation  which  we  entirely  owe  to  the  Death  of 
our  Redeemer. 

The  Difference  between  Chaftifements  and  pure- 
ly vindictive  Punifhments,  appears  in   three-  Things : 

1.  In 


284      The  Harmony  of  the  Divine  Attributes  ? 

1.  In  the  Caufes  from  whence  they  proceed. 
The  fevereft  Sufferings  of  the  Godly  are  not  the 
Effects  of  the  Divine  Vengeance.  'Tis  true,  they 
are  Evidences  of  God's  Difpleafure  againft  them 
for  Sin,  but  not  of  Hatred.  For  being  reconciled 
to  them  in  Chrift,  He  bears  an  unchangeable  Affec- 
tion to  them :  And  Love  cannot  hate,  though  it 
may  be  angry.  The  Motive  that  excites  God 
to  correct  them,  is  Love :  According  to  that  Tef- 
timony  of  the  Apoflle,  Whom  the  Lord  loves  he 
chaflens,  Heb.  xii.  6.  As  fometimes  out  of  his  fe- 
vereft Difpleafure  He  forbears  to  ftrike,  and  con- 
demns obftinate  Sinners  to  Profperity  here-,  fofrom 
the  tendered  Mercy  he  afflicts  his  own.  But  purely 
vindiclive  Judgments  proceed  from  mere  Wrath. 

2.  They  differ  in  their  Meafures.  The  Evils  that 
Believers  fuffer  are  always  proportioned  to  their 
Strength.  They  are  not  the  fudden  Eruptions  of 
Anger,  but  deliberate  Difpenfations.  David  de- 
precates God's  Judgment  as  it  is  oppofed  to  Favour, 
Enter  not  into  Judgment  with  thy  Servant L,  O  Lord', 
Pfal.  cxliii.  2.  and  Jeremiah  defires  God's  Judgment 
as  it  is  oppofed  to  Fury,  Correal  me,  0  Lord,  in  thy 
Judgment,  not  in  thy  Fury,  Jer.  x.  24.  'Tis  the 
gracious  Promife  of  God  to  David,  2  Sam.  vii.  14. 
with  refpect  to  Solomon,  If  he  commit  Iniquity,  I 
will  "chaften  him  with  the  Rod  of  Men,  and  with 
the  Stripes  of  the  Children  of  Men  -,  that  is,  Chaf- 
tife  him  moderately :  For  in  the  Stile  of  the 
Scripture,  as  Thiags  are  magnified  by  the  Epithet  Di- 
vine, or  of  God ;  as  the  Cedars  of  God,  that  is, 
very  tall  •,  and  Ninive  is  called  the  City  of  God,  that 
is,  very  great :  So  to  fignify  Things  that  are  in  a 
Mediocrity,  the  Scripture  ufes  the  Epithet  human,  or 
of  Men.  And  according  to  the  Rule  of  Oppofition, 
the  Rod  of  God  is  an  extraordinary  Affliction,  which 

deftroys 


'in  Contriving  Mans  Redemption.  285 

deftroys  the  Sinner  •,  it  is  fuch  a  Punifhment  as  a  Man 
can  neither  inflict,  nor  endure :  But  the  Rod  of 
Men  is  a  moderate  Correction,  that  doth  not  ex- 
ceed the  Strength  of  the  Patient.  But  every  purely 
vindictive  Punifhment  which  the  Law  pronounces, 
is  in  Proportion  to  the  Nature  of  the  Crime,  not  the 
Strength  of  the    Criminal. 

3.  They    are  diftinguifhed   by  the   Intention  and 
End  of  God  inflicting   them  : 

1.  In     Chaftifements    God  primarily   defigns  the- 
Profit  of  his  People,  that  they  may  be  Partakers  of  his 
Holinejs,  Heb.  xii.   10.  When  they    are  fecure  and 
carnal.  He  awakens  Confcience  by  the   fharp  Voice 
of  the  Rod  •,  to  reflect  upon  Sin,  to  make  them  ob- 
fervant  for  the   future,    to   render  their  Affections 
more  indifferent   to   the  World,  and  ftronger    to- 
wards Heaven.     The  Apoftle   expreifes  (  1  Cor.  xi. 
32.)    the  Nature   of  Chaftifements ;  When    we  are 
judged^    we   are  inftructed   by  the  Lord:     They   are 
more  lively    LefTons  than    thofe  which  are   by  the 
Word  alone,  and   make  a  deeper  Impreflion  upon 
the    Heart.      David   acknowleges,     Before  he    was 
afflicted,  he  went  aftray  \  but  now  have  I  kept  thy  Words, 
Pfal.  cxix.  67.     Corrupt  Nature    makes  God's   Fa- 
vours pernicious  •,  but  his  Grace  makes  our  Punifh- 
ments    profitable.      Briefly,    They  are  not  Satisfac- 
tions for  what  is  pad,  but  Admonitions  for  the  Time 
to  come.     But   purely  vindictive  Judgments  are  not 
inflicled  for  the  Reformation  of  an   Offender,  but  to 
preferve   the  Honour  of  the  Sovereign,    and    Pub- 
lick    Order,    and  to  make    Compenfation  for    the 
Breach  of  the    Law.     If  any   Advantage   accrue  to 
the  Offender,  it  is  accidental,  and  befides   the  Inten- 
tion of  the  Judge. 

2.  The  End  of  Chaftifements  upon  Believers  h 

to  prevent  their  final  Dettruftion  :  When  we  are 

T  Judged 


286     The  Harmony  of  the  Divine  Attributes 

Judged,  we  are  Chaftened  of  the  Lord,  that  we  may 
not  be  condemned  with  the  World,  i  Cor.  xi.  An.  chis 
fweetens  and  allays  all  their  Sufferings.  As  rhe 
Pfalmiji  declares,  Let  the  Righteous  (mitt  and  it 

Jhall  be  a  Kindnejs  ;  let  him  reprove  me,  it  /pail  be  an 
excellent  Oil,  which  Jhall  not  break  my  Had.  But 
the  vindictive  Puriifhment  of  a  Malefactor,  is  not 
to  prevent  his  Condemnation  •,  for  Death  is  fome- 
times  the  Sentence.  In  this  Refpect  the  temporal 
Evils  that  befal  the  Wicked  and  the  Godly,  though 
materially  the  fame,  yet  legally  differ.  For  to  the 
Wicked  they  are  fo  many  Earnefts  of  the  com- 
plete Payment  they  mail  make  to  Juftice  in  another 
World  •,  the  Beginning  of  Eternal  Sorrows :  But 
to  the  Godly  they  are  in  order  to  their  Salvation. 
They  are  as  the  Red-Sea,  through  which  the  IJrae- 
lites  paired  to  the  Land  of  Promife  -,  but  the  Egypti- 
ans were  drowned  in  it.  Briefly,  their  Sufferings 
differ  as  much  in  their  Iffue,  as  the  Kingdoms  of 
Heaven  and  of  Hell. 

2.  That  Death  remains  to  Believers,  doth  not 
leffen  the  Perfection  of  Chrift's  Satisfaction.  'Tis 
true,  confidered  abfolutely,  it  is  the  Revenge  of  the 
Law  for  Sin,  and  the  greateft  temporal  Evil;  fo 
that  it  may  feem  ftrange,  that  thofe  who  are  Re- 
deemed by  an  All-fuflicient  Ranfom,  mould  pay 
this  Tribute  to  the  King  of  Terrors.  But  the  Na- 
ture of  it  is  changed  •,  it  is  a  Curfe  to  the  Wicked, 
inflicted  for  Satisfation  to  Juftice,  but  a  Privilege 
to  Believers :  As  God  appointing  the  Rainbow  to 
be  the  Sign  of  his  Covenant,  that  he  would  drown 
the  World  no  more,  ordained  the  fame  Waters  to 
be  the  Token  of  his  Mercy,  which  were  the  Inftru- 
irient  of  his  Juftice.  Bleffed  are  the  Bead  that  die  in 
the  Lord,  Rev.  xiv.  13.  ~  And  the  Pfalmiji  tell  us, 
PfaU  xvi.  19.  that  precious  in  the  Sight  of  the  Lord  is 

tit 


in  Contriving  Mans  Redemption.  287 

the  Death  of  his  Saints :  Chrift  hath  taken  away  what 
is  truly  deftructive  in  it.  'Tis  continued  for  their 
Advantage. 

1.  Corruption  hath  fo  depraved  the  fenfitive  Ap- 
petite, that  during  our  natural  State  we  are  not  in- 
tirely  freed  from  it :  But  Death,  that  deftroys  the 
natural  Frame  of  the  Body,  puts  an  End  to  Sin. 
And  in  this  Refpect,  there  is  a  great  Difference  be- 
tween the  Death  of  Chrift  and  of  Believers  :  The 
End  of  his  was  to  remove  the  Guilt  of  Sin,  of  theirs 
to  extinguim  the  Relicks  of  it. 

2.  'Tis  a  Delivery  from  temporal  Evils,  and  an 
Entrance  into  Glory.  Death  and  Defpair  feize  on 
the  Wicked  at  once  ;  but  the  Righteous  hath  Hope  in  his 
Death. 

3.  The  Grave  fhall  give  up  his  Spoils  in  the  laft. 
It  retains  the  Body  for  a  Time,  not  to  deftroy,  but 
purify  it.  Our  Saviour  tells  us,  that  whoever  believes 
en  him  fhall  not  fee  Deaths  for  he  will  raife  them  up 
at  the  laft  Day,  John  xi.  He  that  dies  a  Man,  fhall 
revive  an  Angel,  cloathed  with  Light  and  Immorta- 
lity. I  will  conclude  this-  Argument  with  the  Words 
of  St.  Auftine:  (Lib.  13.  deCiv.  Dei,  c,  $.)Ab!ato  cri- 
minis  nexu,  relicla  eft  mors.  Nunc  vero  majore  & 
mirabiliore  gratia  Salvatoris  in  ufus  juftiti*  peccati 
poena  eft  converfa.  Turn  enim  diclum  eft  Homini,  mc- 
rieris  ft  peccaveris,  nunc  diclum  eft  Martyri,  morere 
tie  pecces.  Et  fie  per  ineffabilem  Dei  mifericordiam  £5? 
ipfa  pcene  vitiorum  tranfit  in  anna  viriutis,  &  fitjufti 
meritum  eliam  fupplicium  peccatoris.  Although  the 
Guilt  of  Sin  is  removed,  yet  Death  remains.  But 
by  the  admirable  Grace  of  the  Redeemer,  the  Pu- 
nifhment  of  Sin  is  made  an  Advantage  to  Holinefs. 
The  Laav  threatned  Man  with  Death  if  he  finned ; 
the  Gofpel  commands  a  Martyr  to  die,  that  he 
may  not  Sin.     And  thus  by  the  unfpeakabk  Mercy 

T  2  of 


288      The  Harmony  of  the  Divine  Attributes 

of  God,  the  Punifhment  of  Vice  becomes  the  Secu- 
rity of  Virtue ;  and  that  which  was  Revenge  upon 
the  Sinner,  gives  to  the  Righteous  a  Title  to  a  Glori- 
ous Reward. 


CHAP.     XV. 

Practical  Inferences.  In  the  Death  of  Chrift  there  is 
the  clearefi  Difcovery  of  the  Evil  of  Sin.  The 
Striclnefs  of  Divine  Juftice  is  moft  vifible  in  it.  The 
Conjideration  of  the  Ends  of  Chrift9  s  Death  takes 
off  the  Scandal  of  the  Crofs,  and  changes  the  Offence 
into  Admiration.  The  Satisfaction  of  Juftice  by 
Chrift' 's  Sufferings  affords  the  ftrongeft  Affurance  that 
God  is  ready  to  far  don  Sinners.  The  abfolute  Necef- 
Jity  of  complying  with  the  Terms  of  the  Gofpel  for 
Juftification.  There  are  but  two  Ways  of  appearing 
before  the  Supreme  Judge :  Either  in  Innocence,  or 
by  the  Righteoufnefs  of  Chrift.  The  Caufes  why  Men 
rejetl  Chrift,  are  a  legal  Temper  that  is  natural  to 
them,  and  the  predominant  hove  of  Sin.  The  unavoid- 
able Mifery  of  all  that  will  not  fubmit  to  our  Savi- 
our. 

i.  T^  ROM  hence  we  may  difcover  mofl  clearly  the 
J7  Evil  of  Sin,  which  no  Sacrifice  could  expi- 
ate but  the  Blood  of  the  Son  of  God.  'Tis  true, 
the  internal  Malignity  of  Sin,  abftra&ed  from  its 
dreadful  Effects,  is  moft  worthy  of  our  Hatred  : 
For  it  is  in  its  own  Nature  direct  Enmity  againft 
God,  and  obfcures  the  Glory  of  all  his  Attributes. 
'Tis  the  Violation  of  his  Majefty,  who  is  the  uni- 
verfal  Sovereign  of  Heaven  and  Earth.  A  Con- 
trariety to  his  Holrnefs,  which  mines  forth  in  his 
Law.    A  defpifing  his  Goodnefs,  the  Attractive  to 

Obe- 


in  Contriving  Mans  Redemption.  289 

Obedience.  The  Contempt  of  his  Omnifcience, 
which  fees  every  Sin  when  it  is  committed.  The 
flighting  of  his  terrible  Juftice  and  Power,  as  if 
the  Sinner  could  fecure  himfelf  from  his  Indignati- 
on.  A  Denial  of  his  Truth,  as  if  the  Threatning 
were  a  vain  Terror  to  fcare  Men  from  Sin.  And  all 
this  done  voluntarily,  to  pleafe  an  irregular  corrupt 
Appetite,  by  a  defpicable  Creature,  who  abfolutely 
depends  upon  God  for  his  Being  and  Happinefs. 

Thefe  Confederations  ferioufly  pondered,,  are 
mod  proper  to  difcover  the  Extremity  of  its  Evil. 
But  fenfible  Demonstrations  are  moft  powerful  to 
convince  and  af7e&  us  :  And  thofe  are  taken  from 
the  fearful  Punifhments  that  are  inflicted  for  Sin, 
Now  the  Torments  of  Hell,  which  are  the  juft 
and  full  Recompence  of  Sin,  are  not  fenfible  till 
they  are  inevitable.  And  temporal  Judgments  can- 
not fully  declare  the  infinite  Diipleafure  of' 
God  againft  the  wilful  Contempt  of  his  Authori- 
ty :  But  in  the  Sufferings  of  Chrift  it  is  expreft 
to  the  utmoft.  If  Juftice  itfelf  had  rent  the 
Heavens,  and  come  down  in  the  moft  vifible 
Terror  to  revenge  the  Rebellions  of  Men,  it  could 
never  have  made  ftronger  ImprefTions  upon  us  than 
the  Death  of  Chrift  duly  confidered  :  The  De- 
ftruction  of  the  World  by  Water,  the  miraculous 
burning  of  Sodom  and  Gomorrah  by  Showers  of  Fire, 
and  all  other  the  moft  terrible  Judgments,  do  not 
afford  fuch  a  fenfible  Instruction  of  the  Evil  of  Sin. 
If  we  regard  the  Dignity  of  his  Perfon,  and  the 
Depth  of  his  Sufferings,  He  is  an  unparalleled  Exam- 
ple of  God's  Indignation  for  the  Breach  of  his  holy 
Taw.  For  he  that  was  the  Son  of  God,  and  the 
Lord  of  Glory,  was  made  a  Man  of  Sorrows.  Fie 
endured  Derifion,  Scourgings,  Stripes,  and  at  laft 
a  cruel  and  curfed  Death.  The  Holy  of  Holies 
T  3  was 


290     The  Harmony  of  the  Divine  Attributes 

was  crucified  between  two  Theives.     By  how  much 
the  Life  of  Chrift  was  more  precious  than  the  Lives 
of  all  Men,  fo   much  in  his  Death  doth  the  Wrath 
of  God   appear   more   fully   againft    Sin,    than  it 
would  in  the   Deftruction  of   the    whole  World  of 
Sinners.     And  His  Spiritual  Sufferings  infinitely  ex- 
ceeded all  His  Corporeal.   The  ImprelTions  of  Wrath 
that  were  inflicted  by  God's  immediate  Hand  upon 
his  Soul,  forced  from  him  thofe  ftrong  Cries,  that 
moved  all  the  Powers  of  Heaven  and  Earth  with  Com- 
panion.    If  the  Curtain  were   drawn  afide,  and  we 
ihould  look  into  the  Chambers  of  Death,  where  Sin- 
ners lie  down  in  Sorrow  for  ever,  and  hear  the  woful 
Expreflions  and  deep  Complaints  of  the  Damned, 
with  what  Horror  and   Diffraction   they  fpeak  of 
their  Torments,  we  could  not   have  a  fuller  Tefti- 
mony  of  God's  infinite  Difpleafure  againft  Sin,  than 
'in  the  Anguifh  and  Agonies  of  our  Redeemer,     For 
whatever  his  Sufferings  were  in  Kind,  yet  in  their 
Degree  and  Meafure  they  were  equally  terrible  with 
thofe  that  condemned   Sinners  endure.     Now,  how 
is  it  pofiible   that  rational  Agents  mould  freely,  in 
the  open    Light,    for  perifhing  Vanities,    dare   to 
commit  Sin  ?  Can  they  avoid  or  endure  the  Wrath 
of   an  incenfed  God  ?  If  God  fpared  not  his    Son 
when  he  came  in  the  Similitude  of  finful  Flefh,  how 
ihall  Sinners  who  are  deeply  and  univerfally    defiled 
efcape  ?  Can  they  fortify  themfelves  againft  the  Su- 
preme Judge  ?  Can  they  encounter  with  the  Fury  of 
the  Almighty,  the  Apprehenfions   of  which    made 
the  Soul  of  Cbrift  heavy  unto  Death  ?  Have  they  Par 
tience  to   bear  that   for  ever,  which  was  to  Chrift, 
who  had  the  Strength  of  the  Deity  to  fupport  him, 
intolerable  for  a  few  Hours  ?  If  it  were  fo  with  the 
green  Tree,    what   will  become  of  the  Dry  when 
cxpofed  to  the  fiery  Trial  ?  If  he   that  was  Holy 

and 


in  Contriving  Mans  Redemption.  291 

and  Innocent  differed  fo  dreadfully,  what  mult 
they  expect  who  add  lmpenitency  to  their  Guilt, 
and  live  in  the  bold  Commiflionof  Sin,  without  Re- 
flection  and  Remorie  ?  What  prodigious  Madnefs  is 
it  to  drink  Iniquity  like  Water \  as  a  harmlefs  Thing, 
when  it  is  a  Poifon  fo  deadly,  that  the  lead  Drop 
of  it  brings  certain  Ruin  ?  What  defperate  Folly, 
to  have  flight  Apprehenfions  of  that,  which  is  at- 
tended with  the  firjl  and  fecond  Death  ?  Nothing 
but  unreafonable  Infidelity  and  Inconfideration  can 
make  Men  venturous  to  provoke  the  living  God,  who 
is  infinitely  fenfible  of  their  Sins,  and  who  both 
can  and  will  mod  terribly  punifh  them  for  ever. 

2.  The  Strictnefs  of  divine  Judice  appears,  that 
required  Satisfaction  equivalent  to  the  Defert  of 
Sin.  The  natural  Notion  of  the  Deity,  as  the 
Governor  of  the  World,  indructed  the  Heathens, 
that  the  Tranfgreflion  of  his  Laws  was  worthy  of 
Death,  Rom.  i.  31.  This  proves  that  the  Obliga- 
tion to  Punifhment  doth  not  arife  from  the  mere 
Will  of  God,  which  is  only  difcovered  by  Revela- 
tion •,  but  is  founded  in  the  Nature  of  Things,  and 
by  its  own  Light  is  manifeded  to  reafonable  Crea- 
tures. From  hence  they  inferred,  that  it  was  not 
becoming  the  Divine  Nature,  as  qualified  with  the 
Relation  of  fupreme  Ruler,  to  pardon  Sin  without 
Satisfaction,  This  appears  by  the  Sacrifices  and 
Ceremonies,  the  Religions  and  Expiations  which 
were  performed  by  the  mod  ignorant  Nations.  And 
although  they  infinitely  abufed  themfelves  in  the 
Conceit  they  had  of  their  pretended  Efficacy  and 
Virtue ;  yet  the  univerfal  Confent  of  Mankind 
in  the  Belief  that  Satisfaction  was  neceflary,  de- 
clares it  to  be  true.  This,  as  other  natural  Doc- 
trines, is  more  fully  revealed  by  Scripture.  Under 
the  Law,  Without  /bedding  of  Blwd  there  was  no  Remif- 

Jb*9 


zqz      %he  Harmony  of  the  Divine  Attributes 

Jion9  Heb.  9.  22.  Not  that  common  Blood  could 
make  Satisfaction  for  Sin,  but  God  commanded 
there  fhould  be  a  vifible  Mark  of  its  Neceflity  in  the 
Worfhip  offered  to  him,  and  a  Prefiguration  that 
it  fhould  be  accomplifhed  by  a  Sacrifice  eternally  ef- 
ficacious. 

And  the  Oeconomy  of  our  Salvation  clearly  proves, 
that  to  preierve  the  Honour  of  God's  Govern- 
ment, it  was  moft  fit  Sin  fhould  be  punifhed,  that 
Sinners  might  be  pardoned.  For  nothing  was 
more  repugnant  to  the  Will  of  God,  abiblutely  con- 
fidered,  than  the  Death  of  his  beloved  Son;  and 
the  natural  Will  of  Chrifl  was  averfe  from  it. 
What  then  moved  that  infinite  Wifdom,  which 
wills  nothing  but  what  is  perfectly  reafonable,  to 
ordain  that  Event  ?  Why  fhould  it  take  fo  great  a 
Circuit,  if  the  Way  was  fo  fhort,  that  by  pure  Fa- 
vour, without  Satisfaction,  Sin  might  have  been 
pardoned  ?  Our  Saviour  declares  the  Neceflity  of 
his  fufFering  Death,  fuppofing  the  merciful  Will  of 
his  Father  to  fave  us,  when  He  faith,  that  as  Mofes 
lifted  up  the  Serpent  in  the  Wildernefs^  even  fo  mufi 
the  Son  of  Man  be  lifted  up^  that  whofoever  believes  in 
him  jJoould  not  perijb.  'Tis  true,  Since  God  had 
foretold  and  prefigured  his  Death  by  the  Oracles 
and  Actions  under  the  Law,  it  neceffarily  came  to 
pafs.  But  to  confider  Things  exactly,  the  unchange- 
able truth  of  Types  and  Prophecies  is  not  the  pri- 
mitive and  main  Reafon  of  the  Neceflity  of  Things, 
but  only  a  Sign  of  the  Certainty  of  the  Event.  In 
Strictnefs,  Things  do  not  arrive  becaufe  of  ti.eir 
Prediction,  but  are  foretold  becaufe  they  fiall  ar- 
rive. It  is  apparent  there  was  a  Divine  Decree  be- 
fore the  Prophecies ;  and  that  in  the  Light  of  God's 
infinite  Knowledge  Things  are,  before  they  were 
foretold.     So  it  is    not   faid,  a  Man  muft  be  of  a 

ruddy 


'in  Contriving  Mans  Redemption.        293 

ruddy  Complexion,  becaufe  his  Picture  is  fo  •,  but  on 
the  Contrary,  becaufe  he  is  ruddy,  his  Picture  muft 
be  fo.  That  Chrift  by  dying  on  the  Crofs  mould  re- 
deem Man,  was  theReaibn  that  the  Serpent  of  Brafs 
was  erected  on  a  Pole  to  heal  the  Ifraelites%  and  not 
on  the  Contrary.  Briefly,  the  Apoftle  fuppofes  this 
Neceffity  of  Satisfaction  as  an  evident  Principle, 
when  he  proves  wilful  Apoftates  to  be  incapable  of 
Salvation,  becaufe  there  remains  no  more  Sacrifice  for 
Sin:  For  theConfequence  were  of  no  Force,  if  Sin 
might  be  pardoned  without  Sacrifice,  that  is,  with- 
out Satisfaction. 

3.  This  Account  of  ChriiVs  Death  takes  off  the 
Scandal  of  the  Crofs,  and  changes  the  Offence  into 
Admiration.  'Twas  foretold  of  Chrift,  that  he 
fhould  be  a  Stone  of  Stumblings  and  a  Rock  of  Offence  •, 
Luke  ii.  34.  not  a  juft  Caufe,  but  an  Occafion  of 
Offence  to  the  corrupt  Hearts  of  Men,  and  princi- 
pally for  his  Sufferings.  The  Jews  were  pleafed 
with  the  Titles  of  Honour  given  to  the  MeJJiah, 
that  he  fhould  be  a  King,  Powerful  and  Glorious  ; 
but  that  Poverty,  Difgrace  and  the  fuffering  Death, 
fhould  be  his  Character,  they  could  not  endure : 
Therefore  they  endeavoured  to  pervert  the  Senfe  of 
the  Prophets.  His  Difciples  who  attended  him  in 
his  mean  State,  expected  thofe  fad  Appearances 
would  terminate  in  vifible  Glory  and  Greatnefs  : 
But  when  they  faw  him  arrefted  by  his  Enemies, 
Condemned  and  Crucified,  this  was  fo  oppofite  to 
their  Expectation,  that  they  fainted  under  the  Dis- 
appointment. And  when  Chrift  was  preached  to 
the  Gentile  World,  they  rejected  him  with  Scorn. 
His  Death  feemed  fo  contrary  to  the  Dignity  of 
his  Perfon,  and  Defign  of  his  Office,  that  they 
could  not  relifh  the  Doctrine  of  the  Gofpel.  They 
judged  it  abfurd,  to  expect  Life  from  one  that  was 

fubjectcd 


294     ^e  Harmony  of  the  Divine  Attributes 

fubjected  to  Death,  and   Bleflednefs  from  him   that 
was  made  a  Curfe.      To  thofe  who   look   on   the 
Death  of  Chrift  with  the   Eyes  of  carnal   Wifdom, 
and   according  to   the  Laws   of  corrupt  Reafon,  it 
appears  Folly  and  Weaknefs,  and  mod  unworthy  of 
God :    *  But   if  we  confider    it   in  its    Principles 
and  Ends,  all  the  Prejudices  vaniih,  and  we  clearly 
difcover  it  to  be  the  moft  noble  and  eminent  Effect 
of  the   Wifdom,  Power,  Goodnefs   and    Jultice  of 
God.     Accordingly  the  Apoftle  tells  the  Jews,  Him> 
being   delivered  by  the  determinate  Counjel,  and  Fore- 
knowledge of  God,  they  have  taken,  and  by  wicked  Hands 
have  crucified    and   Jlain.      The   Inftruments    were 
deeply  guilty  in  fhedding  that  immaculate  Blood  j 
yet  we  muft  not  terminate  our  Thoughts  on  them, 
but  afcend    to  the  fupreme    Difpofer,    by    whofe 
Wife   and  Holy  Decree  that   Event  came  to  pafs. 
To  the  Eye  of  Senfe  it  was  a  Spectacle  of  Horror, 
that   a  perfect  Innocent  mould  be  cruelly  torment- 
ed ;  but  to  the  Eye   of  Faith,  under  that  fad    and 
ignominious  Appearance,  there  was  a  Divine  Myfte- 
ry,  able  to  raife  our  Wonder,  and   raviih  our  Affec- 
tion s.     For  he   that  was  nailed   to   the  Crofs,  was 
really  the  Son   of  God,  and   the  Saviour  of  Men  : 
His  Death,  with  all  the  penal  Circumftances  of  Dif- 
honour  and  Pain,  is  the  only  Expiation  of  Sin,  and 
Satisfaction  to  Juftice,     He  by  offering  up  his  Bloody 
appeafed  the  Wrath  of  God,  quenched  the   flaming 
Sword   that   made  Paradife  inacceflible  to  us  ;    he 
took  away  Sin,  the  true  Difhonour  of  our  Natures, 
and   purchafed  for  us  the  Graces  of  the  Spirit,  the 
richeft     Ornaments     of  the    reafonable     Creature. 

The 


*  De  cruce  Chrifti  nobis  infultant  Sapientes  hujus  mundi, 
&  dicunt,  Quale  cor.  habetis,  qui  Deum  colitis  Cruci&xum  ? 
Aug,  Strrtt  de  verb,  /ffojl. 


in  Contriving  Mans  Redemption.         29^ 

The  Doctrine  of  the  Crofs   is  the  only  Foundation 
of  the  Gofpel  -,  that  unites  all  its  Parts,  and  fupports 
the  whole  Building,     'Tis  the  Caufe  of  our  Righte- 
oufnefs  and  Peace,  of  our  Redemption  and  Reconci- 
liation.    How  bleffed  an  Exchange  have  the  Merits  of 
his  Sufferings  made  with  thofe  of  our  Sins  ?  Life  in- 
Head  of  Death,  Glory  for  Shame,  and  Happinefs  for 
Mifery.  For  this  Reafon  the  Apoftle  with  Vehemence 
declares,  Gal.  vi.  14.  that  to  be  the  fole  Ground  of  his 
Boafting  and  Triumph,  which  others  efteemed  a  Caufe 
of  Blufhing  ;  God  forbid  that  I  Jhould  glory  fave  in  the 
Crofs  of  Chrift.  He  rejects  with   extreme  Deteftation 
the  Mention  of  any  other  Thing,  as  the  Caufe  of  his 
Happinefs,    and  Matter   of  his  Glory.     The  Crofs 
was  a  Tree  of  Death   to  Chrift,  and  of  Life  to  us. 
The  Supreme  Wifdom  is  juftified  of  its  Children. 

4.  The  Satisfaction  of  Divine  Juftice  by  the  Suf- 
ferings of  Chrift,  affords  the  ftrongeft  AfTurance  to 
Man,  who  is  a  guilty  and  fufpicious  Creature,  that 
God  is  mod  ready  to  Pardon  Sin.  There  is  in  the 
natural  Confcience,  when  opened  by  a  piercing  Con- 
viction of  Sin,  fuch  a  quick  Senfe  of  Guilt  and  God's 
Juftice,  that  it  can  never  have  an  entire  Confidence 
in  his  Mercy  till  Juftice  be  atoned.  From  hence  the 
convinced  Sinner  is  reftlefly  inquifitive,  how  to  find 
out  the  Way  of  Reconciliation  with  a  righteous  God. 
Thus  he  is  reprefented  enquiring  by  the  Prophet ; 
Mic.  vi.  6,  7.  Wherewith  [h all  I  come  before  the  Lordy 
and  bow  my f elf  before  the  moft  High  God  ?  Shall  I  come  be- 
fore him  with  Burnt -Offerings ,  with  Calves  of  a  Tear 
old?  Will  the  Lord  bepleafedwith  thoufands  of  Rams,  or 
with  ten  thoufand  Rivers  of  Oil  ?  Shall  I  give  my  Firft- 
horn  for  my  TranfgreJ/ion,  the  Fruit  of  my  Body  for  the  Sin 
of  my  Soul?  The  Scripture  tells  us  that  fome  confum- 
ed  their  Children  to  render  their  Idols  favourable 
xq  them.    But  all  thefe  Means  were  ineffectual; 

their 


296     *The  Harmony  of  the  Divine  Attributes 

their  mod  coftly  Sacrifices  were  only  Food  for  the 
Fire.     Nay,    inftead  of  expiating  their  old,    they 
committed  new  Sins  •,    and  werefo  far  from  appeal- 
ing, that  they  inflamed  the  Wrath  of  God  by   their 
cruel  Oblations.     But  in  the  Gofpel  there  is  the  moft 
rational  and  eafy  Way  propounded  for   the  Satisfac- 
tion of  God    and    the   Juftification   of  Man.     The 
Righteoufnefs  of  Faith  Jpeaketh  on  this  wife,  Say   not  in 
thy  Heart,  Who  /hail  afcend  into  Heaven  ?  {that  is,  to 
bring  down  Chrift  from  above:)  Or  who  Jhall  dejcend 
into  the  deep  ?    (that  is,  to  bring  up  Chrift  again  from 
the  Dead : )  But  if  thou  Jhalt  confefs  with  thy  Mouth  the 
Lord  J  ejus,  and  jhalt  believe  in  thy  Heart  that  God  hath 
raijed  him  from  the  Dead,  thou  Jhalt  be  faved*     Rom. 
X.  6,  7,  9.     The  Apoftle  fets  forth  the  Anxiety  of 
an  awakened  Sinner  -,  he  is  at  a  Lofs  to  find  out  a  Way 
to  efcape  Judgment :  For  Things  that  are  on  the  Sur- 
face  of  the   Earth,    or    floating    on   the   Waters, 
are  within  our  View,    and  may  be   obtained  ;    but 
thofe  which  are  above  our  Underftanding  to  difco- 
ver,  or  Power  to   obtain,  are  proverbially   faid  to 
be  in  the  Heavens  above,  or  in  the  Deeps.     And  it 
is  applied  here  to  the  different  Ways  of  Juftification, 
by   the  Law,  and  by  the  Gofpel.     The  Law  pro- 
pounds Life  upon  an  impoflible  Condition  •,  but  the 
Gofpel  clearly  reveals  to  us,  that  Chrift  hath  perform- 
ed what  is  neceffary   for   our  Juftification,  and  that 
by  a  lively  and  practical  Faith  we  fhall  have  an  Inte- 
reft   in   it.     The  Lord  Jefus  being  afcended,  hath 
given  us  a  convincing  Proof,  that  the  Propitiation 
for  our  Sins  is  perfect :    For  otherwife  he    had  not 
been  received   into  God's  Sanctuary.     Therefore   to 
be  under  Perplexities  how  we  may  be  juftified,  is  to 
deny  the  Value  of  his  Righteoufnefs,  and  the  Truth 
of  his  Afcenfion.     And  Jay  not,  who  fhall  defcend  in- 
to  the  Deep,  to  bear  the  Torments  of  Hell,  and  expi- 
ate 


in  Contriving  Mans  Redemption.         297 

ate  Sin  ?  This  is  to  deny  the  Virtue  of  his  Death, 
whereby  he  appeafed  God,  and  redeemed  us  from 
the  Wrath  to  come.  In  the  Law  the  condemning 
Righteouinefs  of  God  is  made  viable,  in  the  Go£ 
pel  his  juftifying  Righteoufnefs  is  revealed,  from 
Faith  to  Faiths  Rom.  i.  17.  And  this  is  an  infalli- 
ble Proof  of  its  divine  Defcent.  For  whereas  all  o- 
ther  Religions  either  ftupify  Confcience,  and  harden 
it  in  carnal  Security,  or  terrify  it  by  continual  A- 
larms  of  Vengeance  -,  the  Gofpel  alone  hath  difco- 
vered  how  God  may  (hew  Mercy  to  repenting  Sin- 
ners without  Injury  to  his  Juftice.  The  Heathens 
robbed  one  Attribute  to  enrich  another.  Either  they 
conceived  God  to  be  indulgent  to  their  Sins,  and 
eafy  to  Pardon,  to  the  Prejudice  of  his  Juftice  ;  or 
cruel  and  revengful,  to  the  Difhonour  of  his  Good- 
nefs  :  But  Chriftians  are  inftructed  how  thefe  are 
wonderfully  reconciled  and  magnified  in  our  Re- 
demption. From  hence  there  is  a  Divine  Calm  in 
the  Confcience,  and  that  Peace  which  paffeth  Under- 
fianding.  The  Soul  is  not  only  freed  from  the  Fear 
of  God's  Anger,  but  hath  a  lively  Hope  of  his  Fa- 
vour and  Love.  This  is  expreft  by  the  Apoftle,  Heb. 
xii.  23.  when  he  reckons  among  the  Privileges  of 
Believers,  that  they  are  come  to  God  the  Judge  of  all, 
and  to  Jefus  the  Mediator  of  the  New-Covenant,  and  to 
the  Blood  of  Sprinkling,  that  f peaks  better  things  than  the 
Blood  of  Abel.  The  Apprehenfion  of  God  as  the 
Judge  of  the  World,  ftrikes  the  Guilty  with  Fear  and 
Terror  ;  but  as  he  is  fweetned  by  the  Mediator,  we 
may  approach  to  him  with  Confidence.  For  what 
Sins  are  there  which  fo  entire  a  Satisfaction  doth 
not  expiate  ?  What  Torments  can  they  delerve, 
which  his  Wounds  and  Stripes  have  not  removed  ? 
God  is  juft  as  well  as  merciful  in  juftifying  thofe  who 
believe  in  Jefus.     'Tis  not  the  Quality  of  Sins,  but 

Of 


2g%     The  Harmony  of  the  Divine  Attributes 

of  Sinners,  that  excepts  them  from  Pardon.  Chrift 
is  the  golden  Altar  in  Heaven  for  penitent  Believers  to 
fly  to,  from  whence  God  will  never  pluck  any  one 
to  deftroy  him. 

5.  From  hence  we  may  learn,  how  abfolute  a  Nc- 
ceffity  there  is  for  our  coming  to  Chritl  for  Juftifica- 
tion. 

There  are  but  two  Ways  of  appearing  before  the 
Righteous  and  Supreme  Judge : 

1.  In  Innocence  and  finlefs  Obedience:  Or,  2* 
By  the  Righteoufnefs  of  Chrift.  The  one  is  by  the 
Law,  the  other  by  Grace.  And  thefe  two  can  never 
be  compounded  ;  for  he  that  pleads  Innocence,  in 
that  difclaims  Favour ;  and  he  that  fues  for  Favour, 
acknowledges  Guilt.  Now  the  fird  cannot  be  per* 
formed  by  us.  For  entire  Obedience  to  the  Law 
fuppofes  the  Integrity  of  our  Natures,  there  being 
a  moral  Impoflibility  that  the  Faculties  once  corrupt- 
ed mould  act  regularly :  But  Man  is  ftained  with 
Original  Sin  from  his  Conception.  And  the  Form  of 
the  Law  runs  univerfally,  Curfed  is  every  one  that  0* 
beys  not  in  all  things  which  are  written  in  the  Book  of  the 
Law  to  do  them.  Gal.  iii.  10.  In  thefe  Scales  one  evil 
Work  preponderates  a  thoufand  Good.  If  a  Man 
were  guilty  but  of  one  fingle  Error,  his  entire  Obe- 
dience afterwards  could  not  fave  him  ;  for  that  be- 
ing always  due  to  the  Law,  the  Payment  of  it  can- 
not difcount  for  the  former  Debt.  So  that  we  can- 
not in  any  Degree  be  juftified  by  the  Law  ;  for  there 
is  no  Middle  between  tranfgreffing,  and  not  tranf- 
grefiing  it.  He  that  breaks  one  Article  in  a  Cove- 
nant, cuts  off  his  Claim  to  any  Benefit  by  it. 

Briefly,  the  Law  juftifies  only  the  perfect,  and 
condemns-  without  Diftin&ion  all  that  are  guilty.  So 
that  to  pretend  Juftification  by  the  Works  of  it,  is 
as  unreafonable,  as  for  a  Man  to  produce  in  Court 

the 


in  Contriving  Man's  Redemption.  299 

the  Bond  which  obliges  him  to  his  Creditor,  in  Tefti- 
mony  that  he  owes  him  nothing.  Whoever  prefumes 
to  appear  before  God's  Judgment-Seat  in  his  own 
Righteoufnefs  (hall  be  covered  with  Confufion. 

2.  By  the  Righteoufnefs  of  Chrift.  This  alone 
abfolves  from  the  Guilt  of  Sin,  faves  from  Hell, 
and  can  endure  the  Trial  of  God's  Tribunal.  This 
the  Apottle  prized  as  his  Invaluable  Treafure,  Phil. 
iii.  9.  in  Companion  of  which,  all  other  Things  are  but 
Drofs  and  Dung ;  That  1 may  be  found in  him ,  not  having 
mine  own  Righteoufnefs ,  which  is  of  the  Law,  but  that 
which  is  through  the  Faith  of  Chrifl,  the  Righteoufnefs 
which  is  of  God  by  Faith.  That  which  he  ordained, 
and  rewarded  in  the  Perfon  of  our  Redeemer,  he 
cannot  but  accept.  Now  this  Righteoufnefs  is  me- 
ritorioufiy  imputed  only  to  Believers  :  For  depend- 
ing folely  upon  the  Will  of  God  as  to  its  Being 
and  Effects,  it  cannot  poflibly  be  reckoned  to  any 
for  their  Benefit  and  Advantage,  but  in  that  Way 
which  he  hath  appointed.  The  Lord  Chrift,  who  made 
Satisfaction,  tells  us,  that  the  Benefit  of  it  is  commu- 
nicated only  through  our  Believing.  God  fo  loved  the 
World,  that  he  gave  his  only  begotten  Son,  that  whofoever 
believeth  on  him,  fhould  not  perifh,  Joh.  iii.  1 6.  As  all 
Sins  are  mortal  in  refpect  of  their  Guilt,  but  Deatht 
is  not  actually  inflicted  for  them,  upon  the  Account 
of  the  Grace  of  the  New  Covenant:  So  all  Sins  are 
venial  in  refpect  of  the  Satisfaction  made  by  Chrift, 
but  they  are  not  actually  pardoned,  till  the  Perform- 
ing of  the  Condition  to  which  Pardon  is  annexed. 
Faith  transfers  the  Guilt  from  the  Sinner  to  the  Sa- 
crifice. And  this  is  not  an  Act  reftrained  to  the  Un- 
derftanding,  but  principally  refpects  the  Will,  by 
which  we  accept  or  refufe  Salvation.  The  Nature 
of  it  is  beft  expreft  by  the  Scripture  Phrafe,  Joh.  i. 
12,   the  receiving  Chrift  *  which   refpects  the  Term* 

upon 


300     The  Harmony  of  the  'Divine  Attribute* 

upon  which  God  offers  him  in  the  Gofpel,  (Acls  v* 
31.)  to  be  our  Prince  and  Saviour.  The  State  of  Fa- 
vour begins  upon  our  Confent  to  the  New  Covenant. 
And  how  reasonable  is  the  Condition  it  requires  ? 
How  impoffible  is  it  to  be  otherwife  ?  God  is  recon- 
cilable by  the  Death  of  Chrift,  fo  that  he  may  ex- 
ercife  Mercy  without  Injury  to  his  Juftice  and  Holi- 
nefs  :  He  is  willing  and  defirous  to  be  upon  Terms 
of  Amity  with  Men,  but  cannot  be  actually  recon- 
ciled till  they  accept  of  them  :  For  Reconcilement  is 
between  two.  Though  God  upon  the  Account  of 
Chrift  is  made  placable  to  the  human  Nature*  which 
he  is  not  to  the  Angelical,  in  its  lapfed  State,  and 
hath  condefcended  fo  far  as  to  offer  Conditions  of 
Peace  to  Men,  yet  they  are  reconciled  at  once.  That 
Chrift  becomes  an  effectual  Mediator,  there  muft  be 
the  Confent  of  both  Parties.  As  God  hath  declared 
his  by  laying  the  Punifhment  of  our  Sins  on  Chrift  ; 
fo  Man  gives  his,  by  fubmitting  to  the  Law  of  Faith. 
And  the  great  End  of  preaching  the  Gofpel,  is  to  o- 
vercome  the  Obftinacy  of  Men,  and  reconcile  them 
to  God  and  their  Happinefs  :  We  are  Ambajfadors  for 
Chrift  ;  and  pray  you,  in  Chrift' *s  Stead,  to  be  reconciled 
to  God,  2  Cor.  v.  20.  with  this  Difference  ;  Chrift 
furnifhed  the  Means,  they  only  bring  the  Meffage 
of  Reconciliation.  Now  Men  are  with  Difficulty 
wrought  on  to  comply  with  the  Conditions  of  Pardon 
by  Chrift  : 

1 .  Upon  the  Account  of  a  Legal  Temper  that  uni- 
verfally  inclines  them  to  feek  for  Juftification  by 
their  own  Works.  This  is  moft  fuitable  to  the 
Law  and  Light  of  Nature  :  For  the  Tenour  of  the 
.firft  Covenant  was,  Do,  and  Live.  So  that  the  Way 
of  Gofpel  Juftification,  as  it  is  fu  per  natural  in  its  Dis- 
covery, fo  in  its  Contrariety  to  Man's  Principles. 
Befides,  as  Pride  at  firft  afpired  to  make  Man  as  God, 

fo 


in  Contriving  Man  s  Redemption.  301 

fo  it  tempts  him  to  ufurp  the  Honour  of  Chrift,  to 
be  his  own  Saviour.  He  is  unwilling  to  (loop,  that 
he  may  drink  of  the  Waters  of  Life.  Till  the  Heart 
by  the  Weight  of  its  Guilt  is  broken  in  Pieces,  and 
lofes  its  former  Fafhion  and  Figure,  it  will  not  hum- 
bly comply  with  the  Offer  of  Salvation  for  the  Me- 
rits of  another.  And  it  is  very  remarkable,  that  up- 
on the  firft  opening  of  the  Gofpel,  no  Evangelical 
Doctrine  was  more  difrelifhed  by  the  Jews,  than 
JuRification  by  imputed  Righteouinefs.  The  Apoftle 
gives  this  Account  of  their  Oppofition,  Rom.  x.  that 
being  ignorant  of  God's  Rigbteoufnefs,  and  going  abou; 
to  eftablijh  their  own  Righteoufnejs,  they  fubmitted  not  to 
the  Rigbteoufnefs  of  God.  They  were  prepofieft  with 
this  Principle,  that  Life  was  to  be  obtained  by  their 
Works  ;  becaufe  the  exprefs  Condition  of  the  Law 
was  fo.  And,  miftaking  the  End  of  its  Inftitution  by 
Mofes,  they  fet  the  Law  againft  the  Promifes :  For 
fince  the  Fall,  the  Law  was  given,  notabfolutely  to 
be  a  Covenant  of  Life,  but  with  a  Defign  to  prepare 
Men  for  the  Gofpel  -,  that  upon  the  Sight  of  their 
Guilt,  and  the  Curfe,  they  might  have  Recourie  to 
the  Redeemer,  and  by  Faith  embrace  that  Satisfac- 
tion he  hath  made  for  them.  Chrift  is  the  End  of  the 
Law- for* Rigbteoufnefs  to  every  one  that  believeth,  Rom. 
x.  4.  From  the  Example  of  the  Jews,  we  may  fee 
how  Men  are  naturally  affected.  And  it  is  worthy 
of  Obfervation,  that  the  Reformation  of  Religion 
took  its  Rife  by  the  fame  Controverfy  with  the  Pa- 
pifts,  by  which  the  Gofpel  was  firft  introduced  into 
the  World.  For,  befides  innumerable  Abufrs  crept 
into  the  Church,  the  People  were  perfuaded,  that 
by  purchafing  Indulgences  they  fhouid  be  laved  from 
the  Wrath  of  God.  And  when  this  Duiknds  co- 
vered the  Face  of  the  Earth,  the  Zeal  of  the  firft 
Reformers  broke  forth-,  who,  to  undeceive  the 
U  World, 


302     The  Harmony  of  the  Divine  Attributes 

World,  clearly  demonftrated  from  Scriptures,  that 
Juftification  is  alone  obtained  by  a  lively  and  puri- 
fying Faith  in  the  Blood  of  Chrift.  A  ftrong  Proof 
that  the  fame  Gofpel  which  was  firft  revealed  by  the 
Apoftles,  was  revived  by  thofe  excellent  Men  ;  and 
the  fame  Church  which  was  firft  built  by  the  Apo- 
ftles, was  raifed  out  of  its  Ruins  by  them. 

Now,   the   Gofpel,    to   eradicate  this  Difpofition 
which  is  fo  natural  and  ftrong  in  fallen  Man,  is  in  no- 
thing more  clear  and  exprefs  than  in  declaring,  that 
by  the    Deeds  of  the  Law  there  /hall  no  Flejh  be  jufti- 
in  God's  Sights  Rom.  iii.   10.  The  Apoftle  aflerts, 
without  Diftinction,  that  ^jy  the  Works  of  the  Law  Ju- 
Jiification  cannot  be  obtained.  Gal.  iii.   1 1 .  whether  they 
proceed  from  the   Power   of  Nature,  or  the   Grace 
of  the  Spirit.     For  he  argues    againft  the  Merit  of 
Works  to  Juftification,  (Rom.  iii.  27.)    not  againft 
the  Principle  from  whence  they  proceed.  And  where 
he  moft  affectionately  declares  his  Efteem  of  Chrift, 
and  his  Righteoufnefs,.  as  the  fole  meritorious  Caufe 
of  his  Juftification,  he  expreily  rejects  his  own  Righ- 
teoufnefs  which  is  of  the  Law,  Phil.  iii.  9.  By  his  own 
Righteoufnefs  he   comprehends  all  the  Works  of  the 
renewed,  as  well  as  natural  State  •,  for  they  are  per- 
formed by  Man,  and  are  Acts  of  Obedience   to  the 
Law,  which  commands  perfect  Love  to  God.  Thefe 
are  flight  withering  Leaves    that  cannot   hide   our 
Nakednefs,  and  conceal   our  Shame,  when  we  ap- 
pear before  God  in  Judgment.  Not  but  that  good 
Works  are  moft  pleafing    to  him,  but    not   for  this 
End,  to  expiate  Sin.     We  mult  diftinguifh  between 
their  Subftance,  and  the  Quality  that  Error   giveth 
them.    The  Opinion  of  Merit  changes  their  Nature, 
and  turns  Gold   into  Drofs.     And  if  our  real  Righ- 
teoufnefs, how  exact  foever,  cannot  abfolve  us  from 
the  leaft  Guilt  %  much   lefs  can  the  Performance   of 

fome 


in  Contriving  Mans  Redemption.  303 

fome  external  Actions,  though  fpecious  in  Appear- 
ance, yet  not  commanded  by  God,  and  that  have 
no  moral  Value.  All  the  Difciplines  and  Severities, 
whereby  Men  think  to  make  Satisfaction  to  the  Law, 
are  like  a  Crown  of  Straw,  that  difhonours  the 
Head  inftead  of  adorning  it.  But  that  Righteouf- 
nefs  which  was  acquired  by  the  Obedience  and  me- 
ritorious Sufferings  of  Chrift,  and  is  embraced  by 
Faith,  is  all-fufncient  for  our  Juftirication.  This  is  as 
pure  as  Innocence,  to  all  the  Effects  of  Pardon  and 
Reconciliation  •,  this  alone  fecures  us  from  the 
Charge  of  the  Law,  and  the  Challenge  of  Juftio 
Being  cloathed  with  this,  we  may  enter  into  Hea- 
ven, and  converfe  with  the  pure  Society  of  Angels 
without  blufhing.  The  Saints  who  now  reign  in 
Glory,  were  not  Men  who  lived  in  the  Perfection  of 
Holinefs  here  below ;  but  repenting  believing  Sin- 
ners, who  are  warned  white  in  the  Blood  of  the 
Lamb. 

2.  The  mod  univerfal  Hindrance  of  Men's  com- 
plying with  the  Conditions  of  Pardon  by  Chrift,  is, 
the  predominant  Love  of  fome  Luft.  Although 
Men  would  entertain  him  as  a  Saviour  to  redeem 
them  from  Hell,  yet  they  reject  him  as  their  Lord. 
Thofe  in  the  Parable,  (Luke  xvi.  14.)  whofaid,  life 
will  not  have  this  Man  to  reign  over  us,  expreffed  the  in- 
ward Senfe  and  filent  Thoughts  of  all  carnal  Men. 
Many  would  depend  on  his  Sacrifice,  yet  will  not 
fubmit  to  his  Scepter ;  they  would  have  Chrift  to 
pacify  their  Conferences,  and  the  World  to  pleafe 
their  Affections.  Thus  they  divide  between  the  Of- 
fices of  Chrift,  his  Prieftly  and  his  Regal.  They 
would  have  Chrift  to  die  for  them,  but  not  to  live  in 
them.  They  divide  the  Atls  of  the  fame  Office  : 
They  lean  on  his  Crofs  to  fupport  them  from  falling 
into  Hell,  but  crucify  not  one  Luft  on  it.  They  are 
U  2  defir- 


304     The  Harmony  of  the  Divine  Attributes 

defirous  he  ihould  reconcile  them  to  God  by  his  Sa- 
crifice, but  not  to  blefs  them,  in  turning  them  from 
their  Iniquities ,  Acts  iii.  26.  And  thus  in  Effect  they 
abfolutely  refufe»him,  and  render  his  Death  unavail- 
able :  For  the  receiving  of  Chrift  as  Mediator,  in 
all  his  Offices,  is  the  Condition  indifpenfibly  requi- 
fue  to  partake  of  the  Benefits  of  his  Sufferings.  The 
refigning  up  of  ourfelves  to  him  as  our  Prince,  is  as 
neceffary  an  Act  of  Juftifying  Faith,  as  the  apprehend- 
ing the  crucified  Saviour.  So  that  in  every  real 
Chriftian,  Faith  is  the  Principle  of  Obedience  and 
Peace,  and  is  as  inferrable  from  Holinefs,  as  from 
Salvation. 

To  conclude  this  Argument.— From  hence  we  may 
fee,  how  deiperate  the  State  is  of  Impenitent  Unbe- 
lievers. They  are  cut  off  from  any  Claim  to  the  Be- 
nefits of  Chrift's  Death.  The  Law  of  Faith,  like 
that  of  the  Medes  and  Perfians,  is  unalterable,  He 
that  believeth  not  the  Son,  jhall  not  fee  Life.  Chriit 
died  not  to  expiate  final  Infidelity.  This  is  the 
ral  Sin,  that  actually  damns.  It  charges  all  their 
Guilt  upon  Sinners :  It  renders  the  Sufferings  of 
Chriit  ff  uitlefs  and  ineffectual  to  them.  For  it  is  not 
the  Preparation  of  a  Sovereign  Remedy  that  cures 
the  Difeafe,  but  the  applying  it.  As  our  Sins  were 
imputed  to  him,  upon  the  Account  of  his  Union  with 
vis  in  Nature,  and  his  Contest  to  be  our  Surety  ;  fo 
his  Righteoufnefs  is  merit  or  ioujly  imputed  tons,  upon 
our  Union  with  him  by  a  lively  Faith.  The  Man 
that  looked  on  the  Rainbow,  when  he  was  ready  to 
be  drowned,  What  Relief  was  it  to  him,  that  God 
had  promifed  not  to  drown  the  World,  when  he 
muft  periih  in  the  Waters  ?  So,  though  Chrift  hath 
purchafed  Pardon  for  repenting  Believers,  and  a- 
Rainbow  encompaffes  the  Throne  of  God,  Rev.  iv.  3.  the 
Sign  of  Reconciliation,  What  Advantage  is  this  to 

the 


in  Contriving  Mans  Redemption  30^. 

the  Unbeliever,  who  dies  in  his  Sins,  and  drops  into 
the  Lake  of  Fire  ?  'Tis  not  from  any  Defect  of  Mer- 
cy in  God,  or  Righteoufnefs  in  Chrift,  but  for  the 
obftinate  refufal  of  it,  that  Men  certainly  perifh. 
This  inhances  their  Guilt  and  Mifery.  All  the  rich 
Expence  of  Grace  for  their  Redemption  fliall  be 
charged  upon  them.  The  Blood  of  Chrift  fliall  not 
be  imputed  for  their  Ranfom,  but  for  their  deeper 
Damnation  :  And  inftead  of  fpeaking  better  Things 
than  the  Blood  of  Abel,  mall  call  louder  for  Venge- 
ance againft  them  than  that  innocent  Blood  which 
reached  Heaven  with  its  Voice  againft  the  Murder- 
er.  Briefly,  whom  fo  precious  a  Sacrifice  doth  not 
redeem,  they  are  reierved  entire  Viclims,  whole 
Burnt-Offerings  to  Divine  Juftice.  Every  impenitent 
Unbeliever  (hall  be  fitted  with  Fire ',  Mark  ix.  49. 


CHAP.    XVI. 

Of  all  the  divine  Perfections,  Holinefs  is  peculiarly  admir- 
able,  'The  Honour  of  it- is  fecured  in  our  Redemp- 
tion. In  the  bitter  Sufferings  0/ Chrift,  God  declared 
himfelf  unappeafable  to  Sin,  though  appeasable  to  Sin* 
ners.  The  Privileges  pur  chafed  by  Chrift,  are  con- 
veyed upon  Terms  honourable  to  Holinefs.  Pardon  of 
Sin,  Adoption,  the  Inheritance  of  Glory,  are  an- 
nexed  to  fpecial  Qualifications  in  thofe  who  receive 
them.  The  Redeemer  is  made  a  quickening  Princi- 
ple to  infpire  us  with  new  Life.  In  order  to  our  Sane- 
tification,  he  hath  given  us  the  moft  perfect  Rule  of 
Holinefs,  he  exhibited  a  complete  Pattern  of  it,  he 
pur  chafed  and  conveys  the  Spirit  of  Holinefs  to  us.  He 
prefents  the  ftrongeft  Motives  to  perfuade  us  to  be  holy. 
The  per  feci  Laws  of  Chrift  are  considered,  as  they  ctu 
join  an  abfolute  Separation  from  alt  Evil,  and  com* 
U  3  mand 


306     The  Harmony  of  the  Divine  Attributes 

mand  the  Practice   of  all  fubftantial  Goodnefs.     Some 
particular  Precepts,  which  the  Gofpel  ejpecially  en- 
■  forces,  with  the  Reafons  of  them,  are  confidered. 

OF  all  the  Perfections  of  the  Betty,  none  is 
more  worthy  of  his  Nature,'  and  fo  peculi- 
arly admirable,  as  his  infinite  Purity.  'Tis  the 
mod  mining  Attribute  that  derives  a  Luftre  to  all  the 
reft:  He  is  glorious  in  Ho linefs,  Exod.  xv.  15.  Wif- 
dom  degenerates  into  Craft,  Power  into  Tyranny, 
Mercy  lofes  its  Nature,  without  Holinefs.  He 
fwears  by  it  as  his  Supreme  Excellency  :  Once  have 
I  /worn  by  my  Holinefs,  I  will  not  lie  unto  Bavid, 
Pfal.  lix.  35.  'Tis  the  mod  venerable  Attribute,  in 
the  Praife  whereof  the  Harmony  of  Heaven  agrees. 
The  Angels  and  Saints  above  are  reprefented,  ex- 
preffing  their  Extafy  and  Ravifhment  at  the  Beauty 
of  Holinefs.  Holy,  Holy,  Holy  is  the  Lord  of  Hofls, 
"The  whole  Earth  is  full  of  his  Glory,  Ifa.  vi.  3.  This 
he  only  loves  and  values  in  the  Creature,  being  the 
ImpreiTion  of  his  mod  divine  and  amiable  Per- 
fection. Inferior  Creatures  have  a  Refemblance  of 
other  Divine  Attributes  :  The  Winds  and  Thunder 
fet  forth  God's  Power,  the  Firmnefs  of  the  Rocks, 
and  the  Incorruptibility  of  the  Heavens,  are  an  ob- 
fcure  Reprefentation  of  his  Unchangeablenefs  •,  but 
Holinefs,  that  is  the  molt  orient  Pearl  in  the 
Crown  of  Heaven,  only  mines  in  the  reafonable 
Creature.  Upon  this  Account  Man  only  is  faid  to 
be  formed  after  his  Image.  And  in  Men  there  are 
fome  Appearances  of  the  Deity,  that  do  not  enti- 
tle to  his  fpecial  Love.  In  Princes  there  is  a  Shadow 
of  his  Sovereignty,  yet  they  may  be  the  Objects  of 
his  Difpleafure  •,  but  a  Likenefs  to  God  in  Holinefs 
attracts  his  Eye  and  Heart,  and  infinitely  endears 
the   Creature  to   him.     Now  this  Attribute  is  in 

a  fpe- 


in  Contriving  Mans  Redemption.  307 

a  fpecial  Manner  provoked  by  Man's  Sin,  and  we 
are  reftored  to  the  Favour  and  Friendship  of  God, 
in  fuch  a  Manner  as  may  preferve  the  Honour  of  it 
entire  and  inviolable. 

This  will  fully  appear,  by  confidering  what  our 
Redeemer  fuffered  for  the  purchafing  our  Pardon, 
and  the  Terms  upon  which  the  precious  Benefits  of 
his  Death  are  conveyed  to  us  •,  and  what  he  hath 
done  to  reftore  our  loft  Holinefs,  that  we  may  be 
qualified  for  the   Enjoyment  of  God. 

1.  God's  infinite  Purity  is  declared  in  his  Juftice; 
in  that  He  would  not  Pardon  Sin,  but  upon  fuch 
Terms  as  might  fully  demonftrate  how  odious  it  was 
to  him.  What  inflamed  the  Wrath  of  God  againft 
his  beloved  Son,  whom,  by  a  Voice  from  Heaven,  he 
declared  to  be  the  Object  of  his  Delight  ?  What 
made  Him  inexorable  to  his  Prayers  and  Tears, 
when  He  folicited  the  Divine  Power  and  Love,  the 
Attributes  that  relieve  the  Miferable,  crying,  Abba* 
Father,  all  things  are  poffible  to  thee,  let  this  Cup  pafs 
from  me  ?  What  made  him  fufpend  all  comforting 
Influences,  and  by  a  dreadful  Defertion  afflict  him 
when  he  was  environed  with  Sorrows  ?  'Tis  Sin  only 
that  caufed  this  fierce  Difplealure,  not  inherent,  (for 
the  Mefliah  was  cut  off,  but  not  for  himfelf,)  but  im- 
puted, by  his  voluntary  undertaking  for  us.  God  fo 
loved  the  World,  and  lb  hated  Sin,  that  He  gave  his 
Son  to  purchafe  our  Pardon  by  Sufferings.  When 
his  Companions  to  Man  were  at  the  higheft,  yet 
then  his  Antipathy  againft  Sin  was  fo  ftrong,  that  no 
lefs  Sacrifice  could  reconcile  Him  to  us.  Thus  God 
declared  himfelf  to  be  unappeafable  to  Sin,  though 
not  to    Sinners. 

2.  The  Privileges  that  are  purchafed  by  our  Re- 
deemer's Sufferings  are  difpenfed  upon  thofe  Terms 

which 


co8      The  Harmony  of  the  Divine  Attributes 

which  are  honourable  to  God's  Holinefs.  I  will 
in  fiance  in  the  three  great  Benefits  of  the  Evangeli- 
cal Covenant:  The  Pardon  of  Sin,  Adoption  into 
God's  Family,  and  the  Inheritance  of  Glory,  all 
which  are  conditional,  and  annexed  to  fpecial  Quali- 
fications in  the  Perfons  who  have  a  Title  to  them. 

i.  The  Death  of  Chrift  is  beneficial  to  Pardon 
and  Life,  only  to  thofe  who  repent  and  believe. 
The  Holy  God  will  by  no  Means  fpare  the  Guilty, 
that  is,  declare  the  Guilty  Innocent,  or  forgive  an 
incapable  Subject.  All  the  Promifes  of  Grace  and 
Mercy  are  with  refpe<ft  to  Repentance  from  dead 
"Works,  and  to  a  lively  Faith.  The  Son  of  God  is 
made  a  Prince  and  a  Saviour,  to  give  Repentance 
and  Remiffwn  of  Sins.  And  the  Apoftle  tells  us, 
that  being  juftified  by  Faith,  we  have  Peace  with  God, 
through  our  Lord  Jefus  Chrift.  Thtfirji  includes  a 
cordial  Grief  for  Sins  paft,  and  fi  nee  re  effectual  Re- 
folutions  to  forfake  them  -,  and  h^th  a  necefTary 
Conjudtion  with  Pardon,  as  by  Virtue  of  the  Di- 
vine Command,  fo  from  a  Condecency  and  Fitnefs 
with  refpect  to  God  the  Giver  of  Pardon,  and  to 
the  Quality  of  the  Bleffing  itfelf.  The  other  Qua- 
lification is  Faith,  to  which  Juftification  is  in  a 
fpecial  Manner  attributed:  Not  in  refpect  of  Ef- 
ficiency or  Merit,  for  the  Mercy  of  God  upon 
the  Account  of  Chrift's  Satisfaction  is  the  fole 
Caufe  of  our  Pardon,  but  as  a  moral  Inftrument, 
that  is  the  Condition  upon  which  God  abfolves 
Man  from  his  Guilt.  And  this  Grace  of  Faith,  as 
it  refpects  entire  Chrift  in  all  his  Offices,  fo  it 
contains  the  Seed  and  firft  Life  of  Evangelical  Obe- 
dience. It  crucifies  our  Lufts,  overcomes  the 
World,  works  by  Love,  as  well  as  juftifies  thePer- 
fon,  by  relying  on  the  Merits  of  Chrift  for  Salva- 
tion. 

2.  Adop- 


in  Contriving  Mans  Redemption,        goty 

2.  Adoption  into  God's  Family  (the  Purchafe  of 
Chrift's  meritorious  Sufferings,  {Gal  i.  7.)  who  re- 
deemed us  from  the  Servitude  of  Sin  and  Death)  is 
conferred  upon  us  in  Regeneration.  For  this  Prero- 
gative confifts  not  merely  in  an  extrinfick  Relation  to 
God,  and  a  Title  to  the  eternal  Inheritance  ;  but  in 
our  Participation  of  the  Divine  Nature,  whereby 
we  are  the  living  Images  of  God's  Holinefs.  Civil 
Adoption  gives  the  Title,  but  not  the  Reality  of  a 
Son ;  but  the  Divine  is  efficacious,  and  Changes  us 
into  the  real  Likenefs  of  our  Heavenly  Father.  We 
cannot  enter  into  this  State  of  Favour,  but  upon  our 
cleanfing  from  all  Impurity  :  Be  fepar ate  from  the  Pol- 
lutions of  the  prophane  World,  and  I  will  receive  you,  and 
will  be  a  Father  unto  you,  and  ye  fhallbe  my  Sons  and 
Daughters,  faith  the  Lord  Almighty,  2  Cor.  vi.  17.  18. 
Theie  are  the  indifpenfible  Terms  upon  which  we 
are  received  into  that  honourable  Alliance.  None 
can  enjoy  the  Privilege,  but  thofe  that  yield  the 
Obedience  of  Children. 

3.  Holinefs  is  the  Condition  on  which  our  future 
BlefTednefs  depends.  Electing  Mercy  doth  not  pro- 
duce our  Glorification  immediately,  but  begins  in 
our  Vocation  and  Juftification,  which  are  the  inter- 
mediate Links  in  the  Chain  of  Salvation  :  As  natural 
Caufes  work  on  a  diftant  Objecl,  by  palling  through 
the  Medium.  God  firft  gives  Grace,  then  Glory. 
The  everlafting  Covenant  that  is  fealed  by  the  Blood 
of  Chrift,  eftablifhes  the  Connexion  between  them : 
Bleffed  are  the  pure  in  Heart,  for  they  Jhall  fee  God,  Matt, 
v.  8.  The  Exclufionof  all  others  is  peremptory  and 
univerfal :  Without  Holinefs  no  Man  Jhall  fee  the  Lordy 
Heb.  xii.  14.  The  Right eoufnefs  of  the  Kingdom  is  the 
only  Way  of  entering  into  it.  A  few  good  Actions 
fcattered  in  our  Lives  are  not  available,  but  a  Courfe 
of  Obedience  brings  to  Happinefs.  Thofe  who  by  pa- 
tient 


310      fie  Harmony  of  the  Divine  Attributes 

tient  Continuance  in  Well-doing,  feek  for  Glory  and  Ho- 
Twur,  and  Immortality,  Jhall  inherit  eternal  Life,  Rom. 
ii.  7.  This  is  not  a  mere  pofitive  Appointment,  but 
grounded  on  the  unchangeable  Refpecl:  of  Things. 
There  is  a  rational  Convenience  between  Holinefs 
and  Happinefs,  according  to  the  Wifdom  and  Good- 
nefs  of  God  ;  and  it  is  exprefled  in  Scripture  by  the 
natural  Relation  of  the  Seed  to  the  Harveft,  both  as 
to  the  Quality  and  Meafure  :  What  a  Manfows,  that 
Jhall  he  reap,  Gal.  vi.  7.  We  muft  be  like  God  in 
Purity,  before  we  can  be  in  Felicity.  Indeed,  it  would 
be  a  Difparagement  to  Goal's  Holinefs,  and  pollute 
Heaven  itfelf,  to  receive  unfancYified  Perfons,  as  im- 
pure as  thofe  in  Hell.  'Tis  equally  impoflible  for 
the  Creature  to  be  happy  without  the  Favour  of  the 
Holy  God,  and  for  God  to  communicate  his  Favour 
to  the  finful  Creature.  Briefly,  according  to  the 
Law  of  Faith,  no  wicked  Perfon  hath  any  Right  to 
the  Satisfaction  Chrift  made,  nor  to  the  Inheritance 
he  purchafed  for  Believers. 

3.  Man  in  his  corrupt  State  is  deprived  of  Spiri- 
tual Life,  fo  that  till  revived  by  fpecial  Grace,  he 
can  neither  obey  nor  enjoy  God.  Now  the  Redeem- 
er is  made  a  quickening  Principle  to  infpire  us  with 
new  Life. 

In  order  to  our  Satisfaction  he  hath  done  four 
Things : 

Firfi,  He  hath  given  to  us  the  moil  perfect  Laws 
as  the  Rule  of  Holinefs. 

Secondly,  He  exhibited  the  moft  complete  Pattern 
of  Holinefs  in  his  Life  upon  the  Earth. 

Thirdly,  He  purchafed  and  conveys  the  Spirit  of 
Holinefs,  to  renew,  and  to  enable  us  for  the  Perform- 
ance of  our  Duties. 

Fourthly,  He  hath  prefented  the  ftrongeft  Induce- 
ments and  Motives  to  perfuade  us  to  be  Holy. 

Hrjl, 


in  Contriving  Mans  Redemption.  311 

Firft,  He  hath  given  to  Men  the  moft  perfe6t 
Laws  as  the  Rule  of  Holinefs.  The  principal  Parts 
of  the  Holy  Life,  are,  ceafing  from  Evil,  and  doing 
well,  Ila.  i.  16,  17.  Now  the  Commands  of  Chrift 
refer  to  the  purifying  of  us  from  Sin,  and  the  adorn- 
ing us  with  all  Graces  for  the  Difcharge  of  our  uni- 
verfal  Duty. 

1.  They  enjoin  a  real  and  abfolute  Seperation, 
from  all  Filthinefs  of  the  Flejh  and  Spirit,  2  Cor.  vii.  1. 
The  outward  and  inward  Man  mull  be  cleanfed,  not 
only  from  Pollutions  of  a  deeper  Die,  but  from  all 
Carnality  and  Hypocrify.  'The  Grace  of  God  that 
brings  Salvation  hath  appeared  to  all  Men,  teaching  them 
to  deny  Ungodlinefs,  and- worldly  Lufts,  Tit.  ii.  11,  12. 
All  thofe  irregular  and  impetuous  Defires  which  are 
raifed  by  worldly  Objects,  Honours,  Riches  and 
Pleafures,  and  reign  in  worldly  Men  ;  Pride,  Cove- 
toufnefs  and  Voluptuoufnefs.  The  Gofpel  is  moft 
clear,  full  and  vehement,  for  the  true  and  inward 
Mortification  of  the  whole  Body  of  Corruption,  of 
every  particular  darling  Sin.  It  commands  us  to 
pluck  out  the  right  Eye,  and  to  cut  off  the  right  Hand, 
Matt.  v.  29,  30.  that  is,  to  part  with  every  grateful 
and  gainful  Lull:.  It  obliges  us  to  crucify  the  Flejh, 
with  the  Affeftions  and  Lufts,  Gal.  v.  2,   11. 

The  Laws  of  Men  regard  external  Actions  as  pre- 
judicial to  Societies  :  But  of  Thoughts  and  Refolu- 
tions,  that  break  not  forth  into  Act,  there  can  be  no 
human  Accufation  and  Judgment  •,  they  arc  exempt- 
ed from  the  Jurifdiction  of  the  Magistrate.  But 
the  Law  of  Chrift  reforms  the  Powers  of  the  Soul, 
and  all  the  moft  fecret  and  inward  Motions  that  de- 
pend upon  them.  It  forbids  the  firft  irregular  Im- 
prefllons  of  the  carnal  Appetite.  We  muft  hate 
Sin  in  all  its  Degrees,  ftrangle  it  in  the  Birth,  de- 
Itroy  it  in  the  Conception.     We   are  enjoined  to  fly 

the 


3*2     The  Harmony  of  the  Divine  Attributes 

the  Appearances  and  Accefles  of  Evil  •,  whatever  is 
of  a  fuipicious  Nature  and  not  fully  confident  with 
the  Purity  of  the  Gofpel,  and  whatever  invites  to 
Sin,  and  expofes  us  to  the  Power  of  it,  becomes  vi- 
cious, and  mud  be  avoided.  That  glorious  Purity* 
that  fhall  adorn  the  Church  when  our  Redeemer 
prefents  it  without  Spot  or  Wrinkle,  or  any  fuch  'Thing, 
Ephef.  v.  27.  every  Chriftian  muft  afpire  to  in  this 
Life.  In  fnort,  the  Gofpel  commands  us  to  be  Holy, 
as  God  is  Holy,  1  Pet.  i.  15.  who  is  infinitely  diftant 
from  the  leait  conceivable  Pollution. 

2.  The  Precepts  of  Chrift  contain  allfolidfub- 
flantial  Goodnefs,  that  is  effentially  neceflary  in  or- 
der to  our  iupreme  Happinefs,  and  prepares  us  for 
the  Life  of  Heaven.  In  his  Sermon  on  the  Mount, 
he  commends  to  us  Humility,  Meeknefs  and  Mercy, 
Peaceablenefs  and  Patience,  and  doing  Good  for 
Evil,  which  are  fo  many  Beams  of  God's  Image,  the 
Reflections  of  his  Goodnefs  upon  intelligent  Crea* 
tures.  And  that  comprehenfive  Precept  of  the  Apo- 
ftle  defcribes  the  Duties  of  all  Chriftians :  Whatfo- 
ever  Things  are  true,  Phil.  iv.  8.  Truth  is  the  prin- 
cipal Character  of  our  Profeflion,  and  is  to  be  expreft 
in  our  Words  and  Actions  :  Whatfoever  Things  are  ho- 
nefi,  or  venerable,  u  e.  anfwer  the  Dignity  of  our 
High-calling,  and  agree  with  the  Gravity  and  Come- 
linefs  of  the  Chriftian  Profeflion  :  Whatsoever  Things 
arejuft,  according  to  divine  and  human  Laws :  What- 
foever  Things  are  pure  -,  we  muft  preferve  the  Heart,  the 
Hand,  the  Tongue,  the  Eye,  from  Impurity  :  What- 
/over  Things  are  lovely  and  of  good  Report  -,  fome  Graces 
are  amiable  and  attractive  in  the  View  of  Men, 
as  Eafmefs  to  Pardon,  a  Readinefs  to  oblige,  Com- 
panion to  the  Afflicted,  Liberality  to  the  Neceflitous, 
Sweetnefs  of  Converfation  without  Gall  and  Bitter- 
nefsj  thefe  are  of  univerfel  Efteem  wijch  Mankind, 

and 


in  Contriving  Mans  Redemption.         3 1 3 

and  (often  the  mod  favage  Tempers  :  If  there  he  any 
Virtue ',  and  if  there  he  any  Praife,  think  on  thefe  Things. 
And  St.  Peter  excites  Believers,  to  join  to  their  Faith, 
by  which  the  Gofpel  of  Chrift  is  embraced,  intellec- 
tual and  moral  Virtues,  without  which  it   is  but  a 
vain  Picture  of  Christianity  :  Add  to  your  Faith  Vir- 
tue^ and  to  Virtue  Knowledge,  and  to  Knowledge  Tempe- 
rance,   and  to  Temperance  Patience,    and  to  Patience 
Godlinefs,  and  to  Godlinefs   Brotherly-Kindnefs,  and  to 
Brotherly-Kindnefs  Charity ',  2  Pet.  i.  5.   He  inforces 
the  Command  •,  Give  all  Diligence  that  thefe  Things  a- 
bound  in  you,  and  ye  fh all  neither  be  barren  nor  unfruit- 
ful in  the  Knowledge  of  Chrift.     Now  thefe  Graces  pu- 
rify  and  perfect,  refine  and   raife  the  human  Na- 
ture, and   without  a  Command  their  Goodnefs  is  a 
ftrong  Obligation. 

I  will  take  a  more  diftinct  View  of  the  Precepts 
of  Chrift  as  they  are  fet  down  in  that  excellent  A- 
bridgement  of  them  by  the  Apoftle.  The  Grace  of 
God  that  hringeth  Salvation  hath  appeared  to  all  Men, 
teaching  us,  that  denying  Wngodlinefs  and  worldly  Luffs, 
we  fhould  live  Soberly,  Righteoufly,  and  Godly  in  this 
prejent  IVorld,  Tit.  ii.   11.   12. 

Here  is  a  Diilribution  of  our  Duties  with  refpect 
to  their  fcveral  Objects,  ourfelves,  others,  and  God. 
The  firit  are  regulated  by  Temperance,  the  fecond 
by  juftice,  the  the  third  by  Godlinefs.  And  from 
(he  Acomplifhment  of  thefe  is  formed  that  Holinefc 
without  which  no  Man  fhall  fee  God. 

1.  In  refpect  to  ourfelves,  we  mud  live  foberly, 
Temperance  governs  the  fenfual  Appetites  and  Af- 
fections by  fanctified  Reaibn.  The  Gofpel  allows 
the  fober  and  chafte  Ufe  of  Pleafures,  but  abfolutely 
and  ieverely  forbids  all  Excels  in  thofe  that  are  law- 
ful, and  Abftinence  from  all  that  are  unlawful,  that 
ftain  and  vilify  the  Soul,  and  alienate    it   from  Con- 

verfe 


314     Tbe  Harmony  of  the  Divine  Attributes 

verfe  with  God,  and  mortify  its  Tafte  to  fpiritual  De- 
lights. By  fenfual  Complacency  Man  firft  loft  his  In- 
nocence and  Happinefs,  and  till  the  Flefh  is  iubdued 
to  the  Spirit,  he  can  never  recover  them.  The  car- 
nal Mind  is  Enmity  againft  God,  Flejhly  Lulls  war  a- 
gainft  the  Soul,  1  Pet.  ii.  11.  Therefore  we  are  tugg- 
ed with  the  moft  affectionate  Earneftnefs,  to  abjtain 
from  them,  by  withdrawing  their  Incentives,  and 
crucifying  our  corrupt  Inclinations.  In  fhort,  the 
Law  of  Chrift  obliges  us  to  deal  with  the  Body 
as  an  Enemy,  (that  is  difpofed  to  revolt  againft  the 
Spirit)  by  watching  over  all  our  Senfes,  left  they 
mould  betray  us  to  Temptations  •,  fo  to  preferve  it 
as  a  Thing  confecrated  to  God,  from  all  Impurity,, 
that  will  render  it  unworthy  the  Honour  of  being 
the  Temple  of  the  Holy  Ghoft. 

2.  We  are  commanded  to  live  righteoufly,  in  our 
Relation  to  others.     Juftice  is  the  fupreme  Virtue 
of  human  Life,    that   renders  to  every   one  what 
is  due.     The  Gofpel  gives  Rules  for  Men  in  every 
State  and  Place,  to  do  what  Reafon  requires.     As 
no  Condition  is  excluded  from  its  BlefTednefs,  fo  e- 
very  one  is  obliged  by   its  Precepts.     Subjects  are 
commanded  to  obey  all  the  Lawful  Commands  of  Au- 
thority, and  not  refifi,  Rom.  xiii.   1.  and  that  upon 
the  ftrongeft  Motive,  not  only  for  Wrath  hut   for  Con- 
fciencc  Sake,  Ver.  5.    They  muft  obey  Man  for  God's 
Sake,  but  never  difobey  God  for  Man's  Sake.     And 
Princes  are  obliged  to  be  an  Encouragement   to  good 
Works,  and  a  Terror  to  the  Evil,  Rom.  xiii.  3.  that 
thofe  who  are  under  them  may  lead  a  quiet  and  Peaceable 
Life,  in  all  Godlinefs   and  Honefty,   1  Tim.  ii.  2.    It 
enjoins   all  the  refpective  Duties  of  Hufbands  and 
"Wives,    Parents  and  Children,  Mafters  and  Servants. 
And  that  in  all*  Contracts  and  Commerce  none  defraud 

bis 


\\ 


in  Contriving  Mans  Redemption.  315 

his  Brother  *  :  Accordingly  in  the  Eftcem  of  Chri- 
flians,  he  is  more  religious  who  is  the  more  righteous 
than  others.  Briefly,  Chriftian  Righteoufnefs  is 
not  to  be  meafured  by  the  Rigor  of  Laws,  but  by  that 
Rule  of  univerfal  Equity  delivered  by  our  Saviour, 
JVkatJo  ever  you  would  have  others  do  to  you,  do  it  to  them, 
Matt.  vii.    i2. 

3.  We  are  inftructed  by  the  Law  of  Chrift  to 
live  Godly.  This  Part  of  our  Duty  refpects  our 
Apprehenfions,  Affections  and  Demeanour  to  God, 
which  mud  be  fuitable  to  his  glorious  Perfection. 
The  Gofpel  hath  revealed  them  clearly  to  us,  viz. 
the  Unity,  Simplicity,  Eternity  and  Purity  of  the 
Divine  Nature;  that  it  fubfifts  in  three  Perfons,  the 
Father,  Son,  and  Spirit  -,  and  his  Wifdom,  Power 
and  Goodnefs,  in  the  Work  of  tfur  Redemption.  It 
requires  that  we  pay  the  fpecial  Honour  that  is  due  to 
God,  in  the  Efteem  and  Veneration  of  our  Minds,  in 
the  Subjection  of  our  Wills,  in  the  Afcent  of  our  Af- 
fections to  him  as  their  proper  Object.  That  we 
have  an  entire  Faith  in  his  Word,  a  firm  Hope  in  his 
Promifes,  a  holy  Jealoufy  for  his  Honour,  a  religi- 
ous Care  in  his  Service  :  And  that  we  exprefs  our  Re- 
verence, Love  and  Dependance  on  him  in  our  Pray- 
ers and  Praifes.  That  our  Wormip  of  Him  be  in 
fuch  a  Manner,  as  becomes  God  who  receives  it,  and 
Man  that  prefents  it.  God  is  a  pure  Spirit,  and  Man  is 
a  reafonable  Creature,  therefore  he  muft  worfhip  him  in 
Spirit  and  Truth.  And  finceMan  in  his  fallen  State  can- 
not approach  the  holy  and  juft  God  without  a  Medi- 
ator, he  is  directed  by  the  Gofpel  to  addrefs  himfelf  to 
the  Throne  of  Grace,  in  the  Name  of  the  Lord  Jefus 
Chrift,  who  alone  can  reconcile  our  Perfons,  and  ren- 
der our  Services  acceptable  with  his  Father. 

Be- 

•  1  Tbef.iv,   6.   Apad    nos  ille  religiofior  qui  juftitor.  Minus. 


3 1-6     The  Harmony  of  the  Divine  Attributes 

Befides  the  immediate  Service  of  the  Deity,  God- 
linefs  includes  the  Propenfion  and  Tendency  of  the 
Soul  to  him  in  the  whole  Converfation  ;  and  it  con- 
tains three  Things  : 

i.  That  our  Obedience  proceeds  from  Love  to 
God  as  its  vital  Principle.  This  muft  warm  and  a- 
nimate  the  external  Action  :  This  alone  makes  Obe- 
dience as  delightful  to  us,  fo  pleafmg  to  God.  He 
Jhews  Mercy  to  thofe  who  love  him,  and  keep  his  Com- 
mandmentls,  Exo.  xx.  6.  Faith  worketh  by  Love,  and 
enclines  the  Soul  to  obey  with  the  fame  Affection 
that  God  enjoins  the  Precept. 

2.  That  all  our  Converfation  be  regulated  by  his 
Will  as  the  Rule.  He  is  our  Father  and  Sovereign, 
and  the  Refpect  to  his  Law,  gives  every  Action  the 
Formality  of  Obedience.  We  muft  chufe  our  Duty, 
becaufe  he  Commands  it :  Whatfoever  ye  do  inJVord, 
or  Deed,  do  all  in  the  Name  of  the  Lordjefus  ;  that  is, 
for  his  Command,  and  by  his  Afliftance. 

3.  That  the  Glory  of  God  be  the  fupreme  End  of 
all  our  Actions.  This  Qualification  muft  adhere 
not  only  to  neceffary  Duties,  but  to  our  natural  and 
civil  Actions.  Our  Light  muft  fo  fhine  before  Men, 
that  they  may  fee  our  good  Works,  and  glorify  our  Father 
which  is  in  Heaven,  Matt.  v.  1 6.  Whether  we  eat  or 
drink,  or  whatfoever  we  do,  all  muft  be  done,  in  a  re- 
gular and  due  Proportion,  to  the  Glory  of  God,  1  Cor. 
x.  31.  A  general  Defignation  of  this  is  abfolutely 
requifite,  (1  Pet.  iv.  11.)  and  the  renewing  of  our 
Intentions  actually  in  Matters  of  Moment.  For  He 
being  the  fole  Author  of  our  Lives  and  Happinefs, 
we  cannot,  without  extreme  Ingratitude  and  Difobe- 
dience,  neglect  to  glorify  Him  in  our  Bodies  and  Spirits 
which  are  his,   1  Cor.  vi.  19.  20. 

This  religious  Tendency  of  the  Soul  to  God,  as 
the  Supreme  Lord  and  our   utmoft  End,  fan&ifies 

our 


in  Contriving  Mans  Redemption.         317 

our  Actions,  and  gives  an  Excellency  to  them  above 
what  is  inherent  in  their  own  Nature.  Thus  moral 
Duties  towards  Men,  when  they  are  directed  to  God, 
become  Divine,  Heb.  xiii.  16.  Acts  of  Charity  are 
fo  many  facred  Oblations  to  the  Deity.  Men  are 
but  the  Altars  upon  which  we  lay  our  Prefents  :  God 
receives  them,  as  if  immediately  offered  to  his  Ma- 
jefly,  and  confumed  to  his  Honour.  Such  was  the 
Charity  of  the  Pbilippians  towards  the  Relief  of  the 
Apoftle,  which  he  calls  an  Odour  of  a  fweet  Smell,  a 
Sacrifice  acceptable,  well-pleafing  to  God,  Phil.  iv.  18. 
The  fame  Bounty  was  an  Act  of  Compaflion  to  Man, 
and  Devotion  to  God.  This  changes  the  Nature  of 
the  meaneft  and  mod  troublefome  Things.  Whan 
was  more  vile  and  harm  than  the  Employment  of  a 
Slave  ^  yet  a  Refpect  to  God  makes  it  a  religious 
Service  ;  that  is,  the  moft  noble  and  voluntary  of  all 
human  Actions.  For  the  Believer  addrcffing  his  Ser- 
vice to  Chrift,  Ephef.  vi.  5.  and  the  Infidel  only  to 
his  Mafter,  he  doth  Chearfully  what  the  other  doth 
by  Conftraint,  and  adorns  the  Gofpel  of  God  our  Savi- 
our,  Tit.  ii.  10.  as  truly  as  if  he  were  in  a  higher 
Condition. 

All  Virtues  are  of  the  fame  Defcent  and  Family, 
though  in  refpect  of  the  Matter  about  which  they 
are  converfant,  and  their  Exercife,  they  are  diffe- 
rent. Some  are  heroical,  fome  are  humble  •,  and  the 
lowed,  being  conducted  by  Love  to  God,  in  the  mean- 
eft  Offices,  fhall  have  an  eternal  Reward.  In  fhort, 
Piety  is  the  Principle  and  chief  Ingredient  of  Righ- 
teoufnefs  and  Charity  to  Men  :  For  fince  God  is 
the  Atithor  of  our  common  Nature,  and  the  Relati- 
ons whereby  we  are  united  one  to  another,  it  is  ne- 
ceffary  that  a  Regard  to  him  mould  be  the  jfr/?,  and 
have  an  Influence  upon  all  other  Duties. 

X  I  mall 


i 


3 1 8     The  Harmony  of  the  Divine  Attributes 

I  mall  further  confider  fome  particular  Precepts, 
which  the  Gofpel  doth  efpecially  enforce  upon  us, 
and  the  Reafons  of  them. 

i.  That  concerning  Humility ',  the  peculiar  Grace 
of  Chriflians,  fo  becoming  our  State  as  Creatures 
and  Sinners,  the  Parent  and  Nurfe  of  other  Graces  •, 
that  preferves  in  us  the  Light  of  Faith,  and  the  Heat 
of  Love ;  that  procures  Modefty  in  Profperity,  and 
Patience  in  Adverfity  ;  that  is  the  Root  of  Grati- 
tude and  Obedience,  and  is  fo  lovely  in  God's  Eyes, 
that  he  gives  Grace  to  the  Humble.  This  our  Saviour 
makes  a  neceffary  Qualification  in  all  thofe  who  mail 
enter  into  his  Kingdom:  Except  ye  be  converted,  and 
become  as  little  Children,  ye  jhall  not  enter  into  the  King- 
dom of  Heaven,  Matt,  xviii.  3.  As  by  Humility  he 
purchafed/Hir  Salvation,  fo  by  that  Grace  we^olfefs, 
it.  And  fince  Pride  arifes  out  of  Ignorance,  the 
Gofpel,  to  caufe  in  us  a  juft  and  lowly  Senfe  of  our 
Unworthinefs,  difcovers  the  Nakednefs  and  Mifery 
of  the  human  Nature,  devefted  of  its  primitive 
Righteoufnefs.  It  reveals  the  Tranfmiffion  of  Origi- 
nal Sin,  from  the  firft  Man  to  all  his  Pofterity, 
wherewith  they  are  infected  and  debafed  ;  a  Myfte- 
ry  fo  far  from  our  Knowledge,  that  the  Participation 
of  it  feems  impoflible,  and  unjuft  to  carnal  Re&fon : 
We  are  dead  in  Sins  and  Trejpafjes,  Ephef.  ii.  with- 
out any  fpiritual  Strength  to  perform  our  Duty. 
The  Gofpel  afcribes  all  that  is  good  in  Man  to  the 
free  and  powerful  Grace  of  God  :  He  works  in  us  to 
will  and  to  do  of  his  good  Pleafure,  Phil.  ii.  12.  He 
gives  Grace  to  fome,  becaufe  he  is  good  ;  denies  it  to 
others*  becaufe  he  is  juft;  but  doth  Injury  t6  none, 
becaufe  all  being  guilty,  he  owes  it  to  none.  Grace 
in  its  Being  and  Activity  entirely  depends  upon  him. 
As  the  drowfy  Sap  is  drawn  forth  into  Flouriming 
and  Fruitfulnefs  by  the  Approaches  of  the  Sun  :  So 

ha- 


In  Contriving  Mans  Redemption.        3 1 9 

habitual  Grace  is  drawn  forth  into  AH  by  the  Prefence 
and  Influences  of  the  Sun  of  Righteoufnefs.     With- 
out me  ^  our  Saviour  tells  his  Difciples,  (Johnxv.  5.) 
you  can  do   nothing.     I  have  laboured  more  abundantly 
than  they  all,    faith    the  Apoltle,   1    Cor.  xi   13.  yet 
not  /,  but  the  Grace  of  God  in  me.     The  Operations 
of  Grace  are  ours-,  but  the  Power  that  enables  us  is 
from  God.     Our  Prefervation  from  Evil,  and  Perfe- 
verance  in  Good,  is  a  mod  free  unmerited  Favour, 
the  Effect  of  his  renewed  Grace  in  the  Courfe  of  our 
Lives.     Without  his  fpecial  Afliftance,  we  fhould  e- 
very  Hour  forfake  him,  and  provoke  him  to  forfake 
us.     As  the  Iron  cannot  afcend  or  hang  in  the  Air 
longer  than  the  Virtue  of  the  Loadftone  draws  it ; 
fo   our   Affections  cannot   afcend   to  thofe  glorious 
Things  that  are   above,  without  the   continually  at- 
tracting Power  of  Grace.     'Tis  by  humble  Prayer, 
wherein  we  acknowledge  our  Wants  and   Unwdrthi- 
nefs,  and  declare  our  Dependance  upon   the  Divine 
Mercy  and  Power,     that  we  obtain  Grace.     Now 
from  thefe  Reafons  the  Gofpel  commands  Humility, 
in  our  Demeanour  towards  God  and  Men.     And   if 
we  ferioufly  confider  them,  how  can  any  Crevice  be 
opened  in  the  Heart  for  the  leaft  Breath  of  Pride  to 
enter?  How  can  a  poor  difeafed  Wretch   that    hath 
neither  Money,  nor  can    by   any   Induftry  procure 
Nouriftiment,    or   Phyfkk  for  his   deadly  Difeafes, 
and  receives  from  a  merciful  Perfon  not  only  Food, 
but    Sovereign    Medicines   brought    from    another 
World  (for  fuch  is  the  divine  Grace  fent  to  us  from 
Heaven)  without  his  Defert,  or  PofTibility  of  Retribu- 
tion, be  proud    towards  his   Benefactor  ?  How    can 
he  that  only  lives  upon  Alms  boaft  that  he  is  rich  ? 
How  can  a  Creature  be  proud  of  the  Gifts  of  God, 
which  it  cannot  pofiefs  without  Humility,  and  with- 
out acknowledging  that  they  are  derived  from  Mer- 

X  2  ari 


3  20     The  Harmony  of  the  Divine  Attributes 

cy  ?  If  we  had  continued  in  our  Integrity,  the 
Praife  of  all  had  been  entirely  due  to  God ;  for 
our  Faculties,  and  the  excellent  Difpofitions  that 
fitted  them  for  Action,  were  bellowed  upon  us  free- 
ly by  Him,  and  depended  upon  his  Grace  in  their 
Exercile.  But  there  is  now  greater  Reafon  to  attri- 
bute the  Glory  of  all  our  Goodnefs  folely  to  him  : 
For  he  revives  our  dead  Souls  by  the  Power  of  the 
Spirit,  of  the  fanclifying  Spirit,  without  which 
we  are  to  every  good  Work  reprobate.  Since  all  our 
dpi  ritual  Abilities  are  Graces,  the  more  we  have  re- 
ceived, the  more  we  are  obliged  ;  and  therefore 
mould  be  more  humble  and  thankful  to  the  Au- 
thor of  them.  And  in  comparing  ourfelves  with 
others,  the  Gofpel  forbids  all  proud  Reflections 
that  we  are  dignified  obove  them  :  For  who  mak- 
eih  thee  to  differ  from  another  ?  And  what  haft  thou 
that  thou  didft  not  receive  ?  And  if  thou  didft  receive 
it,  why  doft  thou  glory,  as  if  thou  hadft  not  received 
it?  If  God  difcern  one  from  another  by  fpecial 
Gifts,  the  Man  hath  nothing  of  his  own  that  makes 
liim  excellent.  Although  inherent  Graces  com- 
mand a  Refpect  from  others  to  the  Perfon  in  whom 
they  mine,  yet  he  that  poflefles  them,  ought  rather 
to  confider  himfelf  in  thofe  Qualities  that  are  na- 
tural, and  make  him  like  the  Word,  than  in  thofe 
that  are  Divine,  proceeding  from  the  file  Favour  of 
God,  and  that  exalt  him  above  them. 

Add  further,  that  God  hath  ordained  in  the  Gof- 
pel Repentance  and  Faith,  which  are  humbling 
Graces,  to  be  the  Conditions  of  our  obtaining  Par- 
don. By  Repentance  we  acknowledge,  that  if  we 
are  condemned  it  is  Juft  Severity  -,  and  if  we  are  faved 
it  is  rich  Mercy.  And  Faith  absolutely  excludes 
boafting:  For  it  fuppofes  the  Creature  guilty, 
and  receives  Pardon  from  the  Sovereign  Grace  of 

God, 


in  Contriving  Mans  Redemption.  321 

God,  upon  the  Account  of  our  Crucified  Redeemer. 
The  Benefit,  and  the  Manner  of  our  receiving  it, 
was  typified  in  the  miraculous  Cure  of  the  Ifraelites 
by  looking  up  to  the  Brafen  Serpent.  For  the  Act 
of  feeing  is'performed  by  receiving  the  Images  deriv- 
ed from  Objects :  'Tis  rather  a  Pafiion  than  an 
Action,  that  it  might  appear  that  the  healing  Vir- 
tue was  merely  from  the  Power  of  God,  and  the 
Honour  of  it  entirely  his.  In  fhort,  God  had  Re- 
fpect  to  the  Lowlinefs  of  this  Grace,  in  appointing 
it  to  be  the  Qualification  of  a  Juftified  Perfon  :  For 
the  mod  firm  Reliance  on  God's  Mercy,  is  always 
joined  with  the  rtrongeft  renouncing  of  our  own 
Merits.  Briefly,  to  excite  Humility  in  us,  the  Gok 
pel  tells  us,  that  the  Glorious  Reward  is  from 
rich  Bounty  and  Liberality  :  The  Gift  of  God  is  Ex- 
ternal Life  through  JefusChrift  our  Lord ',  Rom.  vi.  23. 
As  the  Election  of  us  to  Glory,  fo  the  actual  Pof- 
feflion  of  it  proceeds  from  pure  Favour.  There  is 
no  more  Proportion  between  all  our  Services,  and 
that  High  and  Eternal  Felicity,  than  between  the 
running  a  few  Steps,  and  the  obtaining  an  Imperi- 
al Crown.  Indeed  not  only  Heaven,  but  all  the 
Graces  that  are  neceflary  to  purify  and  prepare  us 
for  it,  we  receive  from  undeferved  Mercy  :  So  that 
God  crowns  in  us  not  our  proper  Works,  but  his 
own  proper  Gifts. 

2.  The  Gofpel  ftrictly  commands  Self-denial, 
when  the  Honour  of  God  and  Religion  is  concern- 
ed. Jefus  tells  his  Difciples,  Matt.  xvi.  24.  If  any 
Man  will  come  after  mey  let  him  deny  him/elf*  and  take 
up  his  Crofs  and  follow  me.  Life,  and  all  the  Com- 
forts of  it,  Eftates,  Honours,  Relations  and  Pleafures, 
mult  be  put  under  our  Feet  to  take  the  i  1 1  It  Step 
with  our  Redeemer.  This  isabfolutely  neceflary 
%o  the  bein^   of  a   Chriflian.     In  the  Preparation 

x  3  W 


322      The  Harmony  of  the  Divine  Attributes  ' 

of  his  Mind,  and  the  Refolution  of  his  Will,  he 
muft  live  a  Martyr ;  and  whenfoever  his  Duty  re- 
quires, he  muft'  break  all  the  Retinacula  Vita^  the 
voluntary  Bands  that  faften  us  to  the  World,  and 
die  a  Martyr,  rather  than  fuffer  a  Divorce  to  be 
made  between  his  Heart  and  Chrift.  Whatfoever 
is  mod  efteemed  and  loved  in  the  World,  muft  be 
parted  with  as  a  Snare,  if  it  tempts  us  from  our 
Obedience  -,  or  offered  up  as  a  Sacrifice,  when  the 
Glory  of  God  calls  for  it.  And  this  command  that 
appears  fo  hard  to  Senfe,  is  mod  juft  and  reafon- 
able  :  For  God  hath  by  fo  many  Titles  a  Right  to 
us,  that  we  ought  to  make  an  entire  Dedication  of 
ourfelves  and  our  moft  valuable  Interefts.to  him. 
Our  Redeemer  infinitely  denied  himfelf  to  fave  us, 
and  it  is  moft  juft  we  lhould  in  Gratitude  deny  our- 
felves to  ferve  him.  Befides,  an  infinite  Advan- 
tage redounds  to  us :  For  our  Saviour  afflires  us, 
Matt.  xvi.  25.  that  whofoever  will  fave  his  Life \  when 
it  is  inconfiftent  with  the  Performance  of  his  Duty, 
Jhall  lofe  it ;  and  whofoever  will  lofe  his  Life  for  his 
Sake,  Jhall  find  it.  Now  what  is  more  prudent, 
than  of  two  Evils  that  are  propounded  to  chufe  the 
Jeaft  ?  that  is,  temporal  Death,  rather  than  Eter- 
nal ♦,  and  of  two  Goods  that  are  offered  to  our 
Choice,  to  prefer  the  greater,  a  Life  in  Heaven  be- 
fore that  on  the  Earth:  Efpcially. if  we  confider, 
that  we  muft  fhortly  yield  the  prefent  Life  to  the 
Infirmities  of  Nature  •,  and  it  is  the  richeft  Traffick 
to  exchange  that  which  is  frail  and  mortal  for  that 
which  remains  in  its  Perfection  for   ever. 

3.  The  Gofpel  enjoins  univerfal  Love  among 
Men.  This  is  that  Fire  which  Chrifi  came  to  kindle 
upon  the  Earth  \  Rom.  xiii.  8,  9. -It  is  the  Abridgment 
of  all  Chriftian  Perfection,  the  fulfilling  of  the  Di- 
vine Law,  for  all  the  particular  Precepts  are,  in  Sub- 

ftance, 


in  Contriving  Mans  Redemption.         323 

ftance,  Love.     He   that  loves  his   Neighbour,  will 
have   a   tender   Regard    to   his  Life,  Honour    and 
Eftate  •,    which    is  the  Sum   of    the  fecond   Table. 
The  Extent  of  our  Love  muft  be  to  all  that  partake 
of  the  fame   common  Nature.     The  univerfal  Con- 
fanguinity  between  Men,   fhould   make   us  regard 
them  as  our  Allies.     Every    Man.  that  wants   our 
Help,  is  our  Neighbour.   Do  good  to  all,  is  the  Com- 
mand of  the  Apoftle,  Gal.  vi.  10.  For  the  Quality 
of  our  Love,  it  muft  be  unfeigned,  without  Diffimula- 
tion,  1    Pet.  i.  22.     The   Image   of  it   in   Words, 
without  real  ErTecls,  provokes   the  Divine  Difplea- 
fure :  For  as  all  Fallhood  is  odious  to  the   God  of 
Truth,  fo  efpecially  the  Counterfeiting  of  Charity  ; 
that  is,  the  Imprefiion  of  his  Spirit,  and  the  Seal  of 
his   Kingdom.     A   fincere  pure  Affection  that  re- 
joices at  the  Good,  and  refents  the  Evils  of  others 
as  our  own,  and  exprefTes  itfelf  in  all  real  Offices, 
not  for   our   private  Refpects,  but  their    Benefit,  is 
required  of  us.     And  as  to  the  Degree  of  our  Love, 
we  are   commanded  above  all  Things  to  have  fervent 
Charity   among    our/elves.   *      This    principally    re- 
fpects   Chriflians,  who  are   united  by  fo  many  fa- 
cred  and  amiable  Bands,  as   being  formed  of  the 
fame  eternal  Seed,  Children  of    the   fame  heaven- 
ly  Father,  and  joint  Heirs  of    the    fame   glorious 
Inheritance.     Chriftian  Charity   hath  a  more  noble 
Principle   than    the  Affections    of   Nature  -,    for  it 
proceeds    from  the  Love   of  God   fhed  abroad  in 
Believers,  to  make  them  one  Heart  and  one  Soul : 
And  a  more  divine  Pattern,  the  Example  of  Chrift  j 
who  hath  by  his  Sufferings  reflored  us  to   the   Fa- 
vour of  God,  that  we  mould  love  one   another  as 

He 

*  1  Pet.  iv.  8.  Tot  &    tanta  Chriftiana   nominis   charitfimo 
vinculo.    Auguft* 


324     tfhe  Harmony,  of  the  Divine  Attributes 

He  hath  loved  ns.  This  Duty  is  moft  drift]  y  en- 
joined, for  without  Love,  angelical  Eloquence  is 
but  an  empty  Noife,  (  1.  Cor.xm.  )  and  all  other 
Virtues  have  but  a  falfe  Luftre  ♦,  Prophefy,  Faith, 
Knowledge,  Miracles,  the  higheft  outward  Ads  of 
Charity  or  Self-denial,  the  giving  our  Eftates  to 
the  Poor,  or  Bodies  to  Martyrdom,  are  neither 
pleafing  to  God,  nor  profitable  to  him  that  does 
them. 

Befides,  That  fpecial  Branch  of  Love,  the  for- 
giving of  Injuries,  is  the  peculiar  Law  of  our  Sa- 
viour. For  the  whole  World  confents  to  the  re- 
turning Evil  for  Evil.  The  vicious  Love  of  ourfelves 
makes  us  very  fenfible,  and  according  to  our  per- 
verfe  Judgments,  to  revenge  an  Injury  feems  as 
juft  as  to  requite  a  Benefit.  From  hence  Revenge  is 
the  moft  rebellious  and  obftinate  Pafiion.  An  Of- 
fence remains  as  a  Thorn  in  the  Mind,  that  inflames 
and  torments  it,  till  it  is  appeafed  by  a  Vindicati- 
on. 'Tis  more  difficult  to  overcome  the  Spirit,  than 
to  gain  a  Battle.  We  are  apt  to  revolve  in  our 
thoughts  Injuries  that  have  been  done  to  us,  and 
after  a  long  Diftance  of  Time  the  Memory  repre- 
fents  them  as  frefh  as  at  the  firft.  Now  the  Go- 
fpel  commands  a  hearty  and  entke  Forgivenefs  of 
Injuries,  though  repeated  never  fo  often,  to  Se- 
venty- feven  times ,  and  allows  not  the  lead  Liberty  of 
private  Revenges.  Wre  muft  not  only  quench  the 
Fire  of  Anger,  but  kindle  -the  Fire  of  Love  to- 
wards our  greater!  Enemies.  I  fay  unto  you,  hove 
your  Enemies,  blefs  them  that  curfe  you,  do  good  to 
them  that  hate  you,  fray  for  them  which  defpitefully 
ufe  you  and  p erf e cute  you,  Matt.  v.  44.  This  is  urg- 
ed from  the  Confideration  of  God's  forgiving  us, 
Col.  iii.  13.  who  being  infinitely  provoked,  yet 
pardons  innumerable  Faults  to  us,  moved  only  by 

hia 


in  Contriving  Mans  Redemption  32 £ 

his  Mercy.  And  how  reafonable  is  it  that  we  fliould 
at  his  Command  remit  a  few  Faults  to  our  Brethren  ? 
To  extinguifh  the  ftrong  Inclination  that  is  in  cor- 
rupt Nature  to  Revenge,  our  Saviour  hath  fufpend- 
ed  the  Promife  of  Pardon  to  us  upon  our  par- 
doning others.  For  if  ye  forgive  Men  their  Tref- 
paffes,  your  heavenly  Father  will  alfo  forgive  you.  But 
if  ye  forgive  not  their  Trefpaffes,  neither  will  your  Father 
forgive  your  Trefpaffes.  He  that  is  cruel  to  another 
cannot  expect  Mercy,  but  in  every  Prayer  to  God, 
indites  himfelf,  and  virtually  pronounces  his  own 
Condemnation. 

4.  The  Gofpel  enjoins  Contentment  in  every 
State,  which  is  our  great  Duty  and  Felicity,  main- 
ly influential  upon  our  whole  Life  to  prevent  both 
Sin  and  Mifery  :  Be  content  with  fuch  Things  as  you 
have,  for  he  hath  faid,  I  will  never  leave  thee,  nor 
forfake  thee,  Heb.  xiii.  5.  It  forbids  all  Murmurings 
againft  Providence,  which  is  the  Seed  of  Rebellion, 
and  all  anxious  Thoughts  concerning  Things  future  : 
Take  no  Thought  for  To-morrow,  Matt.  vi.  31.  We 
mould  not  anticipate  Evils  by  our  Apprehenfions 
and  Fears,  they  come'faft  enough;  nor  retain 
their  arfii cling  Memory  to  imbitter  our  Lives,  they 
flay  long  enough  :  Sufficient  for  the  Day  is  the  Evil 
thereof.  Our  corrupt  Defires  are  vaft  and  reftlefs 
as  the  Sea,  and  when  contradicted,  they  betray  us 
to  Difcontent  and  Difobedience.  The  Gofpel 
therefore  retrenches  all  inordinate  Affections,  and 
vehemently  condemns  Covetoufnefs,  as  a  Vice  not 
to  be  named  among  Saints  but  with  Abhorrency.  It 
difcovers  to  us  mod  clearly,  that  temporal  Things 
are  not  the  Materials  of  our  Happinefs :  For  the 
Son  of  God  voluntarily  denied  himfelf  the  Enjoy- 
ment of  them.  And  as  the  higheft  Stars  are  fo 
jnuch  diftant  from  an  Eclipfe,  as  they  are  above  the 

Shadow 


326     The  Harmony  of  the  Divine  Attributes 

Shadow  of  the  Earth ;  fo  the  Soul  that  in  its  E- 
fteem  and  Defires  is  above  the  World,  its  Bright- 
nefs  and  Joy  cannot  be  darkened  or  eclipfed  by 
any  Accidents  there.  The  Gofpel  forbids  all  vain 
Sorrows,  as  well  as  vain  Pkafures  \  and  diftin- 
guifhes  real  Godlinefs  from  an  Appearance  by 
Contentment  as  its  infeparable  Character.  Godli- 
nefs with  Content  is  great  Gainy  1  Tim.  vi.  6.  When 
we  are  in  the  faddeft  Circumftances,  our  Saviour 
commands  us  topoffefs  our  Souls  in  Patience,  Luk.  xii. 
*9-  to  preferve  a  calm  Conftitution  of  Spirit, 
which  no  Storms  from  without  can  difcompofe. 
For  this  End  he  allures  us,  that  nothing  comes  to 
pafs  without  the  Knowledge  and  Efficiency,  or  at 
leaft,  Permiflion  of  God :  That  the  Hairs  of  our 
Head  are  numbered,  and  not  one  Jails,  to  the  Earth 
without  his  Licence.  Now  the  ferious  Belief  of  a 
Wife,  Juft,  and  Powerful  Providence,  that  governs 
all  Things,  hath  a  mighty  Efficacy  to  maintain  a 
conftant  Tranquillity  and  equal  Temper  in  the  Soul 
amidil  the  Confufions  of  the  World.  God  works  all 
things  according  to  the  Counfel  of  his  own  Will :  Ephef, 
i.  11.  and  if  we  could  difcover  the  immediate 
Reafons  of  every  Providence,  we  cannot  have 
more  Satisfaction  than  from  this  general  Principle, 
that  is  applicable  to  all  as  Light  to  every  Colour, 
That  what  God  doth  is  always  beft.  This  refolves 
all  the  Doubts  of  the  moft  intangled  Minds,  and 
rectifies  our  falfe  Judgments.  From  hence  a  Be- 
liever hath  as  true  Content  in  complying  with 
God's  Will,  as  if  God  had  complied  with  his,  and 
is  reconciled  to  every  Condition.  Befides,  the 
Gofpel  allures  us,  That  all  Things  work  together  for 
the  Good  of  thofe  that  love  God,  Rom.  viii.  28.  For 
their  Spiritual  Good  at  prefent,  by  weakening 
their  Corruptions  5  for  Affiiction  is  a  Kind  of  Ma- 
nage, 


in  Contriving  Mans  Redemption.  32T 

nage,  by  which  the  fenfual  Part  is  exercifed  and 
made  pliable  to  the  Motions  of  the  Spirit :  And  by 
increasing  their  Graces,  the  invaluable  Treafures 
of  Heaven.  If  the  cleared  Objects  of  our  Af- 
fections, the  moft  worthy  of  our  Love  and  Grief, 
are  taken  away,  it  is  for  this  Reafon,  that  God  may- 
have  our  Love  himfelfin  its  moft  intenfe  and  in- 
flamed Degree.  And  Afflictions  are  in  order  to 
their  everlafting  Good.  Now  the  certain  Ex- 
pectation of  a  blefled  Ifllie  out  of  all  Troubles, 
is  to  the  Heart  of  a  Chriftian  as  the  putting  a 
Rudder  to  a  Ship,  which,  without  it,  is  expofed 
to  the  Fury  of  the  Winds,  and  in  continual  Dan- 
gers ;  but  by  its  Guidance  makes  ufe  of  eve- 
ry Wind  to  convey  it  to  its  Port.  Hope  pro- 
duces not  only  Acquiefcence,  (Rom.  xii.  12.)  but 
Joy  in  the  fharpeft  Tribulations.  For  every  true 
Chriftian  being  ordained  to  a  glorious  and  fuper- 
naturaj  BlefTednefs  hereafter ;  all  Things  that  befal 
them  here  below  as  Means,  are  regulated  and 
transformed  into  the  Nature  of  the  End  to  which 
they  carry  them.  Accordingly  the  Apoftle  allures 
us,  2  Cor.  iv.  1 7.  That  cnir  light  Afflictions  which  are 
but  for  a  Moment,  work  for  us  a  far  more  exceeding  and 
eternal  Weight  of  Glory.  Toconfider  this  Life  as  the 
PafTage  to  another,  that  is  as  durable  as  Eternity, 
and  as  blefled  as  the  Enjoyment  of  God  can  make  it ; 
that  the  prefent  Miferies  have  a  final  Refpect  to  fu- 
ture Happinefs,  will  change  our  Opinion  about 
them,  and  render  them  not  only  tolerable,  but  fo 
far  amiable  as  they  are  inftrumental  and  prepara- 
tory for  it.  If  the  Bloody,  as  well  as  the  Milky 
Way,  leads  to  God's  Throne,  a  Chriftian  willingly 
walks  in  it.  In  fhort,  a  lively  Hopq  accompanies 
a  Chriftian  to  his  laft  expiring  Breath,  till  it  is  con- 
fummated  in  celeftial  Fruition.     So  that  Death  it- 

felf, 


'328      The  Harmony  of  the  Divine  Attributes 

felf,  the  univerfal  Terror  of  Mankind,  is  made  de- 
firable  as  an  Entrance  into  Immortality,  and  the 
firft  Day  of  our  Triumph.  Thus  I  have  confidered 
fbme  particular  Precepts  of  Chrift,  which  are  of 
greateft  Ufe  for  the  Government  of  our  Hearts  and 
Lives  -,  and  the  Reafons  upon  which  they  are 
grounded  to  make  them  effe&ual.  Now  to  difco- 
ver  more  fully  the  Compleatnefs  of  the  Evangelical 
Rule,  I  will  confider  it  with  refpeel:  to  the  Law  of 
Mofes,   and  the  Philofophy  of  the  Heathens. 


CHAP.     XVII. 

The  Perfection  of  Chrift'j  Laws  appears  by  compa- 
ring them  with  the  Precepts  of  Mofes.  The 
Temple  Service  was  managed  with  Pomp  fui table 
to  the  Difpofition  of  the  Jews,  and  the  Difpenfation 
of  the  Law.  The  Chriftian  Service  is  Pure  and 
Spiritual.  The  Levitical  Ceremonies  and  Orna- 
ments are  excluded  from  it,  not  only  as  unnecejjary, 
but  inconfiflent  with  its  Spirituality.  The  Obligation 
to  the  Rituals  of  Mofes  is  abolifhed,  to  introduce 
real  Right eoufnefs.  The  Indulgence  of  Polygamy 
and  Divorce  is  taken  away  by  Chrift,  and  Marriage 
re/lored  to  its  Primitive  Purity  :'  He  cleared  the 
Law  from  the  darkening  GloiTes  of  the  Pharifees  •, 
And  enforced  it  by  new  Obligations.  The  Law  of 
Chrift  exceeds  the  Rules  which  the  highefi  Mafters 
of  Morality  in  the  School  of  Nature  ever  preferr- 
ed. Philofophy  is  defeclive  as  to  Piety,  and  in 
feveral  Things  contrary  to  it.  Philofophers  deliver- 
ed unworthy  Conceptions  of  God.  Philofophy  doth 
not  enjoin  th^Love  of  God,  which  is  the  firft  and 
great  Command  of  the  Natural  Law.  Philofophers 
lay  down  the  fervile  Maxim,    To  comply  with  the 

common 


in  Contriving  Mans  Redemption.  329 

common  Idolatry.  'They  arrogated  to  them/elves  the 
Praife  of  their  Virtue  and  Happinefs.  Pkilofophy 
doth  not  propound  the  Glory  of  God  for  the  Supreme 
End  of  all  human  Actions.  Philojophy  is  defective 
as  to  the  Duties  refpefting   ourfehes  and  others.     It 

'  allows  the  firft  finful  Motions  of  the  lower  Appetites. 
The  Stoicks  renounce  the  Paffions.  Philofophy  inef- 
ficient to  form  the  Soul  to  Patience  and  Content  un- 
der Affliction  •,  and  to  fupport  in  the  Hour  of  Death. 
A  Re  flection  upon  fome  Immoral  Maxims  of  the 
feverat  Seels  of  Philofophers. 

TH  E  Perfection  of  the  Laws  of  Chrift  will  fur- 
ther appear,  by  compairing  them  with  the  Pre- 
cepts of  Mojes,  and  with  the  Rules  which  the  high- 
eft  Mafters  of  Morality  in  the  School  of  Nature 
have  perfcribed  for  the  directing  our  Lives.  The 
Gofpel  exceeds  the  Mofaical  Inftitution  : 

1.  In  ordaining  a  Service  that  is  pure,  fpiritual, 
and  divine,  confiding  in  the  Contemplation,  Love 
and  Praifes  of  God,  fuch  as  the  holy  Angels  perform 
above.  The  Temple  Service  was  managed  with 
Pomp  and  external  Magnificence,  fuitable  to  the  Dif- 
pofition  of  that  People  and  the  Difpenfation  of  the 
Law.  The  Church  was  trfen  in  its  infant  State,  as 
St.  Paul  cxpreffts  it  :  And  that  Age  is  more  wrought 
on  by  Senfe  than  Reafon  :  For  fuch  is  the  Subordi- 
nation of  our  Faculties,  that  the  vegetative  firft 
Acts,  then  the  fenfitive,  then  the  rational,  as  the 
Organs  appointed  forksUfe  acquire  Perfection.  The 
Knowledge  of  the  Jews  was  oblcure  and  imperfect, 
and  the  external  Fart  of  their  Religion  was  ordered 
in  fuch  a  Manner,  that  the  Senfes  were  much  affect- 
ed. Their  Lights,  Perfumes,  Mufick  and  Sacri- 
fices, were  the  proper  Entertainments  of  their  external 
Faculties.     Beiides,  being  encompalfed  with  Nations 

whole 


3  jo     The  Harmony  of  the  Divine  Attributes 

whofe  Service  to  their  Idols  was  full  of  Ceremonies* 
to  render  the  Temptation  ineffectual,  and  take  off 
from  the  Efficacy  of  thofe  Allurements  which  might 
(educe  them   to  the   Imitation  of  Idolatry,  God  or- 
dained his  Service  to  be  performed  with  great  Splen- 
dour.    Add  further,    the  Difpenfation  of  the  Law 
was  typical  and  myfterious,    reprefenting  by  vifible 
material  Objects,  and  their  Power  to  ravifh  the  Sen- 
fes,  Spiritual  Things,  and  their  Efficacy  to  work  up- 
on the  Soul.     But  our  Redeemer  hath  rent  the  Veil, 
and  brought  forth  heavenly  Things  into  a  full  Day, 
and  the   cleared  Evidence.     Whereas  Mofes  was  ve- 
ry exact  in   describing  the  numerous  Ceremonies  of 
the  Jewijb  Religion,    the  Quality  of  their  Sacrifices, 
the  Place,  the  Peribns  by  whom  they  mull  be  prepa- 
red and  prefented  to   the  Lord  :    We  are  now  com- 
manded to    draw  near   to  God  with   cleanfed  Hands 
and  purified  Hearts,  and  that  Men  pray  every   where, 
lifting  up  holy  Hands,  without  Wrath  and  Doubting.  E- 
very  Place  is  a  Temple,  and  every  Chriftian  a  Prieft, 
to  offer  up  Spiritual  Incenfe  to  God.     The  mod  of 
the  Levitical  Ceremonies  and  Ornaments  are  exclud- 
ed from  the  Chriftian  Service,  not  only  as  unnecef- 
fary,    but  inconfiftent  with   its   Spiritualnefs :    As 
Paint,  they  corrupt  the  native  Beauty   of  Religion. 
The  Apoftle  tells  us,  that  human  Eloquence  was  not 
ufed  in  the  firft  preaching  of  the  Gofpel,  left  it  mould 
render  the  Truth  of  it  uncertain,  and  rob  the  Crofs  of 
Chrift  of  its  Glory   in   converting  the  World  :  For 
there  might  be  fome  Pretence  to  imagine,  that  it  was 
not  the  fupernatural  Virtue  of  the  Doctrine,  and  the 
Efficacy  of  its  Reafons,  but  the  Artifice  of  Orators  that 
overcame  the  Spirits  of  Men.     So,  if  the  Service  of 
the  Gofpel  were  made   fo  pompous,    the  Worfhip- 
pers  would  be  enclined  to  believe,    that  the  external 
Part  was  the  moft  Principal,  and  to  content  them- 

ftlves 


tn  Contriving  Mans  Redemption.  331 

felves  in  that  without  the  Aims  and  Affections  of 
the  Soul,  which  are  the  Life  of  all  our  Services.  Be- 
fides,  upon  another  Account  outward  Pomp  in  Re- 
ligion is  apter  to  quench  than  enflame  Devotion : 
For  we  are  lb  compounded  of  Flefh  and  Spirit,  that 
when  the  corporeal  Faculties  are  vehemently  affected 
with  their  Objetls^  it  is  very  hard  for  the  Spiritual 
to  act  with  equal  Vigour  \  there  being  fuch  Com- 
merce between  the  Fancy  and  the  outward  Senfes, 
that  they  are  never  exercifed  in  the  Reception  of 
their  Objects,  but  the  Imagination  is  drawn  that 
Way,  and  cannot  prefent  to  the  Mind  diftinctly,  and 
with  the  Calmnefs  that  is  requifite,  thofe  Things  on 
which  our  Thoughts  fliould  be  fixt.  But  when  thofe 
diverting  Objects  are  removed,  the  Soul  directly  af- 
cends  to  God,  and  looks  on  him  as  the  Searcher  and 
Judge  of  the  Heart ;  and  worfhips  him  proportiona- 
bly  to  his  Perfections.  That  this  was  the  Defign 
of  Chrift,  appears  particularly  in  the  Inftitution  of 
the  Sacraments,  which  he  ordained  in  a  merciful 
Condefcenfion  to  our  prefent  State :  For  there  is  a 
natural  Defire  in  us  to  have  Pledges  of  Things  pro- 
mifed  ♦,  therefore  he  was  pleafed  to  add  to  the  De- 
claration of  his  Will  in  the  Gofpel  the  Sacraments, 
as  confirming  Seals  of  his  Love ;  by  which  the  Ap- 
plication of  his  Benefits  is  more  fpecial,  and  the  Re- 
prefentation  more  lively,  than  that  which  is  merely 
by  the  Word.  But  they  are  few  in  Number,  only 
Baptifm  and  the  Lord's  Supper,  fimple  in  their  Na- 
ture, and  eafy  in  their  Signification,  mofl  fit  to  re- 
lieve our  Infirmities,  and  to  raife  our  Souls  to  hea- 
venly Things.  Briefly,  the  Service  of  the  Gofpel  is 
anfwerable  to  the  excellent  Light  of  Knowledge  fhed 
abroad  in  the  Hearts  of  Chriflians. 

2.  Our  Redeemer  hath  abohlhed  all  Obligation  to 
the  other  Rituals   of  Mofes,  to  introduce  that  real 

Righ- 


332      The  Harmony  of  the  Divine  Attributes 

Righteoufnefs  which  was  fignified  by  them.  The 
carnal  Commandments  given  to  the  Jews,  are  called 
Statutes  that  were  not  good,  Ezek.  xx.  25.  either  in 
refpect  of  their  Matter,  not  being  perfective  of  the 
human  Nature ;  or  their  Effect,  for  they  brought 
Death  to  the  Difobedient,  not  Life  to  the  Obedient: 
The  mod  ftrict  Obfervation  of  them  did  not  make 
the  Performers  either  better,  or  happy.  But  Chri- 
stians are  dead  to  thefe  Elements,  Col.  ii.  that  is,  per- 
fectly freed  from  Subjection  to  them.  The  Kingdom 
of  God  cGnfifts  not  in  Meat  and  Drink,  but  Righteoufnefs 
and  Peace,  and  Joy  in  the  Holy  Ghoft  •,  for  he  that  in 
thefe  Things  ferves  Chrift,  is  acceptable  to  God,  and  ap- 
proved of  Men.  Rom.  xiv.  17,  18.  We  are  command- 
ed to  purge  out  the  old  Leaven  of  Malice  and  JVicked- 
nejs,  that  fowers  and  fwells  the  Mind,  and  to  keep  the 
Feaft  with  the  unleavened  Bread  of  Sincerity  and  Truth. 
We  are  obliged  to  preferve  ourfeJves  undented  from 
the  moral  Imperfections,  the  Vices  and  PafTions, 
which  were  reprefented  by  the  natural  Qualities  of 
thofe  Creatures  which  were  forbidden  to  the  Jews, 
and  to  purify  the  Heart  inftead  of  the  frequent  warn- 
ings under  the  Law.  But  the  Gofpel  frees  us  from 
the  intolerable  Yoke  of  the  legal  Abftinences,  Obfer- 
vations  and  Difciplines,  the  Amufements  of  low  and 
fervile  Spirits,  wherewith  they  would  compenfate 
their  Defects  in  real  Holinefs,  and  exchange  the  Sub- 
ftance  of  Religion  for  the  Shadow  and  Colours  of  it. 
For  this  Reafon  the  Apoftle  is  fevere  againft  thofe, 
who  would  join  the  Fringes  of  Mofes  to  the  Robe  of 
Chrift. 

3.  The  Indulgence  of  Polygamy  and  Divorce 
that  was  granted  to  the  Jews,  is  taken  away  by 
Chrift,  and  Marriage  reftored  to  the  Purity  of  its 
firft  Inftitution.  The  Permiflion  of  thefe  was  by  a 
political  Law,  and  the  Effect  was  temporal  impuni- 


in Contriving  Mans  Redemption*  33* 

ty.  For  God  is  to  be  confidered  not  only  in  the  Re- 
lation of  a  Creator,  and  univerfal  Governor,  that 
gave  Laws  to  regulate  Conference  ;  but  in  a  fpecial 
Relation  to  the  Jews  as  their  King  by  Covenant. 
Befides  his  general  Right  and  Dominion,  he  had 
a  peculiar  Sovereignty  over  them.  And  as  in  a 
Civil  State  a  prudent  Governor  permits  a  lefs 
Evil  for  the  Prevention  of  a  greater,  without  an 
Approbation  of  it ;  fo  God  was  pleafed  in  his 
Wifdom  to  tolerate  thofe  Things,  in  Condefcenfion 
to  their  carnal  and  preverfe  Humours  ->  Mai.  ii.  14, 
15.  for  the  Hardnefs  of  their  Hearts  -,  Matt,  xix  8. 
left  worfe  Inconvenience  fhould  follow.  But  our 
Saviour  reduces  Marriage  to  the  Sanctity  of  its  Ori- 
ginal, when  Man  was  formed  according  to  the 
image  of  God's  Holinefs :  Matt.  xix.  4,  5,  6.  He  that 
made  them  at  the  Beginning,  made  them  Male  and  Fe- 
male :  For  this  Caufe  (hall  a  Man  leave  Father  and  Mo* 
ther,  and  cleave  to  his  Wife,  and  they  twain  Jh all  he 
one  Flejh.  What  therefore  God  hath  joined  together ', 
let  no  Man  put  a/under.  From  the  Unity  of  the 
Perfon,  that  one  Male  was  made  and  one  Female, 
it  follows  that  the  fuper-inducing  of  another  into 
the  Marriage-bed  is  againft  the  firft  Inltitution. 
And  the  Union  that  is  between  them  not  being 
only  civil  in  a  Confent  of  Wills,  but  natural  by  the 
joining  of  two  Bodies,  fomething  natural  muft  in- 
tervene to  diflblve  it,  viz.  the  Adultery  of  one 
Party.  Excepting  that  Cafe,  our  Saviour  feverely 
forbids  the  putting  the  Wife  away  and  marrying 
another,  as  a  Violation  of  conjugal  Honour. 

4.  Our  Redeemer  hath  improved  the  Obligations 
of  the  Moral  Law,  by  a  clearer  Difcovery  of  the 
Purity  and  Extent  of  its  Precepts,  and  by  peculiar 
and  powerful  Enforcements.  In  his  Sermon  on  the 
Mount  he  clears  it  from  the  darkening  Clofles  of 

Y  the 


i 


334     the  Harmony  of  the  Divine  Attributes 

the  Pharifees,  who  obferved  the  Letter  of  the  Law, 
but  not  the  Defign  of  the  Law-giver.  He  declares 
that  not  only  the  grofs  Ad,  but  all  Things  of  the 
fame  Alliance  are  forbidden  •,  not  only  Murder  but 
rafh  Anger,  and  villifying  Words  which  wound  the 
Reputation  :  Not  only  a&ual  Pollution,  but  the 
Impurity  of  the  Eye,  and  the  Staining  of  the  Soul 
with  unclean  Thoughts,  are  all  comprifed  in  the 
Prohibition.  He  informs  them  that  every  Man  in 
Calamity  is  their  Neighbour,  and  to  be  relieved, 
and  commands  them  to  love  their  deadlieft  Ene- 
mies. Briefly,  He  tells  the  Multitude,  (Matt.  v.  20.) 
That  unlefs  their  Rigkteoufnefs  exceed  the  Right  eouf- 
nefs  of  the  Scribes  and  Pharifees,  t  that  is,  the  utmoft 
that  they  thought  themfelves  obliged  to,  they  Jhould 
-not  enter  into  the  Kingdom  of  Heaven.  Befides,  our 
Saviour  hath  fuperadded  fpecial  Enforcements  to 
his  Precepts.  The  Arguments  to  perfwade  Chri- 
itians  to  be  univerfally  Holy,  from  Chrift's  re- 
deeming them  for  that  great  End,  was  not  known 
either  in  the  Oeconomy  of  Nature,  or  the  Law  : 
For  before  our  lapfed  State,  there  was  no  Need  of 
a  Redeemer,  and  he  was  not  revealed  during  the 
legal  Difpenfation.  His  Death  was  only  fhadow- 
cd  forth  in  Types,  and  foretold  in  fuch  a  Manner 
as  was  obfcure  to  the  Jews.  The  Gofpel  argues 
new  Reafons  to  increafe  our  Averfion  from  Sin, 
which  neither  Adam  nor  Mofes  were  acquainted 
with.  So  the  Apoftle  dehorts  Chriftians  from  Un- 
cleannefs,  becaufe  their  Bodies  are  Members  of 
Chrift,  and  "Temples  of  the  Holy  Ghoft,  2  Cor.  ix.  19, 
20.  and  therefore  mould  be  inviolably  confecrated  to 
Purity.  If  the  Utenfils  of  the  Temple  were  fo 
facred,  that  the  employing  them  to  a  common  Ufe 
was  revenged  in  a  miraculous  Manner  •,  How  much 
forer  Punifhment    fhall  be  infli&ed  on  thofe  who 

defile 


in  Contriving  Mans  Redemption.         33^ 

defile  themfelves,  after  they  were  fanclified  by  the 
Blood  of  the  Covenant?  Heb.  x.  19.  The  Gofpel 
alfo  recommends  to  us  Love  to  one  another,  in 
Imitation  of  that  admirable  Love  which  Chrift  ex- 
preft  to  us,  and  commands  the  higheft  Obedience 
even  unto  Death  when  God  requires  it,  in  Conformi- 
ty to  our  Redeemer's  Sufferings.  Thefe  and  many 
other  Motives  are  derived  from  a  pure  Vein  of  Chri- 
ftianity,  and  exalt  the  Moral  Law  to  a  higher  Pitch, 
as  to  its  Obligation  upon  Men,  than  in  its  firft  Deli- 
very by  Mojes. 

2.  The  Laws  of  Chrift  exceed  the  Rules  which 
the  beft  Mafters  of  Morality  in  the  School  of  Na- 
ture have  prefcribed  for  the  Government  of  our 
Lives.  'Tis  true  there  are  remaining  Principles 
of  the  Moral  Law  in  the  Heart  of  Man  •,  fome 
warm  Sparks  are  frill  left  which  the  Philofophers 
laboured  to  enliven  and  cherim.  Many  excellent 
Precepts  of  Morality  they  delivered,  either  to 
calm  the  Affections  and  lay  the  Storms  in  our 
Breads,  whereby  the  mod  Men  are  guilty  and  mi- 
ferable,  or  to  regulate  the  civil  Converfation  with 
others.  And  fince  the  coming  of  Chrift,  Prcme- 
theus-Wke,  *  they  brought  their  dead  Torches  to 
the  Sun,  and  ftole  fome  Light  from  the  Scriptures  : 
Yet,  upon  fearching,  we  fhall  eafily  difcover,  that, 
notwithftanding  all  their  Boafts,  to  purge  the  Soul 
from  Defilements  contracted  by  Union  with  the 
Body,  and  to  reftore  it  to  its  primitive  Perfection, 
They  became  vain  in  their  Thoughts,  and  their  foolijb 
Heart  was  darkned.  Altho'  the  vulgar  Heathens 
Y  2  thought 


•  Recentiores  Platcnice  Virtutes  quafdam  pofuerunt  pur- 
gativas  fed  fpurias  ;  illas  enim  c  Scriptoribus  Chriftianis  fuffu- 
rati  funt,  namque  ejufrriodi  virtutum  nul  us  omniiio  ante  Chri- 
Hum  memiait.  £.  Vives  de  ftrit%  Rtl.  Chrift, 


336      The  Harmony  of  the  Divine  Attributes 

thought  them  to  be  Guides  in  the  fafe  Way,  yet 
they  were  Companions  with  them  in  their  Wan- 
derings ;  and  Truth  inftructs  us,  that  when  the 
Blind  leads  the  Blind,  both  fall  into  the  Bitch.  I 
will  briefly  ihew  that  their  Morals  are  defective, 
and  mixt  with  falfe  Rules :  Only  premifing  three 
Things. 

1.  That  I  mail  not  infift  on  their  Ignorance  of 
our  Redeemer,  and  their  Infidelity  in  refpect  of 
thofe  Evangelical  Myfteries  that  are  only  difcovered 
by  Revelation  ;  for  that,  precifely  considered,  doth 
not  make  them  guilty  before  God  -,  But  only  take 
Notice  of  their  Defects  in  Natural  Religion  and 
Moral  Duties,  to  which  the  Law  written  in  the  Heart 
obliges  all  Mankind ;  Rom.  ii.  15. 

2.  That  Virtue  is  not  to  be  confounded  with 
Vice,'  altho'  it  is  not  aflifted  by  fpecial  Grace.  Thofe 
who  performed  Acts  of  Civil  Juftice,  and  Kind- 
nefs,  and  Honour,  were  not  guilty  as  thofe  who 
violated  all  the  Laws  of  Nature  and  Reafon.  Their 
Heroick  Actions  were  Praife-worthy  among  Men, 
and  God  gave  them  a  Temporal  Reward  -,  although, 
not  being  enlivened  by  Faith,  and  purified  by  Love 
to  God,  and  an  holy  Intention  for  his  Glory, 
they  were  dead  Works,  unprofitable  as  to  Salvati- 
on. 

3.  Their  higheft  Rule,  viz.  To  live  according 
to  Nature,  is  imperfect  and  infufficient  J.  For 
altho'  Nature  in  its  original  Purity  furnifhed  us  with 
perfect  Inductions,  yet  in  its  corrupt  State  it  is  not 
foenlightned  and  regular,  as  to  direct  us  in  our  uni- 
verfal  Duty.     'Tis  as  poflible  to  find  all  the  Rules 

of 


%  Sumpbmos  to  ruod  en.     Naturam  optimam  dueem    k>  q*i> 
St  oici  pailim. 


tn  Contriving  Mans  Redemption,  3^7 

of  Architecture  in  the  Ruines  of  a  Building,  as  to 
find  in  the  remaining  Principles  of  the  Natural 
Law,  full  and  fufficient  Directions  for  the  whole 
Duty  of  Man,  either  as  to  the  performing  Good, 
or  avoiding  Evil.  The  Mind  is  darkned  and  defiled 
with  Error  •,  that  indifpofes  it  for  its  Office  •,  Eph. 
iv.   17,   18. 

I  will  now  proceed  to  mew  how  inefficient  Phi- 
lofopby  is  to  direct  us  in  our  Duty  to  God,  our- 
feives  and   others. 

Firft,  In  refpect  of  Piety,  which  is  the  chiefeft 
Duty  of  the  realbnable  Creature,  Philofophy  is  very 
defective,  nay,  in  many  Things,  contrary  to  it : 

1.  By  delivering  unworthy  Notions  and  Con- 
ceptions of  the  Deity.  Not  only  the  vulgar  Hea- 
thens changed  the  Truth  of  God  into  a  Lie,  when  they 
meafured  his  incomprehenfible  Perfections  by  the 
narrow  Compafs  of  their  Imaginations,  or  when 
looking  on  him  through  the  appearing  Dilbrders 
of  the  World,  they  thought  him  unjuft  and  cruel  ; 
as  the  mod  beautiful  Face  feems  deformed  and 
monftrous  in  a  diflurbed  Stream  :  But  the  moft 
renowned  Philojophers  dishonoured  Him  by  their 
bafe  Apprehenfions.  For  the  true  Notion  of  God, 
fignifies  a  Being  Infinite,  Independent,  the  univer- 
fal  Creator,  who  preferves  Heaven  and  Kartb,  the 
abfolute  Director  of  all  Events  •,  That  his  Provi- 
dence takes  Notice  of  all  Actions,  that  he  is  a  libe- 
ral Rewarder  of  thofe  that  feck  Him,  and  a  juft 
Revenger  of  thofe  that  violate  his  Laws  :  Now  all 
this  was  contradicted  bv  them.  *  Some  aliened 
Y  3  the 


*  Arift.     Plat.   The  Stoicks   imagined  that  God  and  the    / 
made  a  complete  Animal,  of  which   He  was  the  Squ/.  Yid.  Aii£. 
it   Civil,  D<i*  c.  18. 


338     The  Harmony  of  the  Divine  Attributes 

the  World  to  be  eternal,  others  that  Matter  was; 
and  in   that  denied  him  to  be  the  firft  Caufe  of  all 
Things.  Some  limitted  his  Being,  confining  Him  to 
one   of  the  Poles  of  Heaven :  Others  extended  it 
only  to  the  Amplitude  of    the  World.     The   *  £- 
ficureans  totally  denied   his  governing  Providence, 
and  made  Him  an  idle  Spectator  of  Things  below. 
They  aflerted,  That  God   was  contented  with  his 
own  Majefly  and  Glory :  That  whatever  was  with- 
out him,  was  neither  in  his  Thoughts  nor  Care  •,    as 
if  to  be  employed  in  ordering  the  various  Accidents 
of   the  World,  were   incompatible  with    his   Bief- 
fednefs,  and  He   needed   their  Impiety  to   relieve 
Him.     Thus  by  confining  his  Power  who  is  Infinite, 
they  denied  Him  in  confeffing  Him.      \    Others 
allowed   him  to  regard  the   great  Affairs  of  King- 
doms and  Nations,  to   manage  Crowns   and   Scep- 
ters *,  but   to  ftoop  fo  low   as  to   regard  particular 
Things,  they  judged  as  unbecoming  the  Divine  Na- 
ture,   as    for     the  Sun    to  defcend  from   Heaven 
to    light   a    Candle    for  a  Servant  in  the     Dark. 
They  took   the  Scepter  out  of  God's  Hand,  and  fet 
up  a  fcoiifn  and  blind  Power  to  difpofe  of  all  mu- 
table  Things.       Seneca  himfelf    reprefents   Fortune 
(Fid.  Epift.  74.)  as  not  difcerning  the  Worthy  from 
the  Unworthy,  and  fcattering  its  Gifts  without  Re- 

Y  3  fpeft 


*  Epicurei  nee  Philofophi  in  rebus  fandlis,  nee  fantti  in 
Philofophia.  Jug.  c.  7.  de  vera  Rel.  Tothamarion  vpbtharton,  oute 
cuto  pragmata  echei  oute  alio  parecbei.  Irridendum,  agere 
curam  rerum  humanarum  illud  quicquid  eft  fummum.  Anne 
tarn  trifti  atq ;  multiplici  minifterio  nan  pollui  credamus  dubi- 
temufque  ?   Plin.  lib.  2.   c.  7. 

X  Amor  Lib.  de  Mundo.  Magna  Dii  curant,  parva  ncgl.i- 
gun*.     Cicero  de  Nat.  Deer. 


in  Contriving  Man  s  Redemption.  339 

fpect  to  Virtue.  J  Some  made  him  a  Servant 
to  Nature ;  That  he  neceflfarily  turned  the  Spheres : 
Others  fubjected  Him  to  an  invincible  Deftiny,  that 
He  could  not  do  what  He  defired.  Thus  the  wifeft 
of  the  Heathens  difhonoured  the  Deity  by  their 
falfe  Imaginations,  and  inftead  of  reprefenting 
him  with  his  proper  Attributes,  drew  a  Picture 
of  themfelves.  Befides,  their  impious  Fancies  had 
a  pernicious  Influence  upon  the  Lives  of  Men,  ef- 
pecially  the  Denial  of  his  Providence;  for  that 
took  away  the  ftrongeft  Reftraint  of  corrupt  Na- 
ture, the  Fear  of  future  Judgment.  For  human 
Laws  do  not  punifh  fecret  Crimes  that  are  innu- 
merable, nor  all  open,  as  thoie  of  Perfons  in 
Power,  which  are  moft  hurtful :  Therefore  they 
are  a  weak  Inftrument  to  preferve  Innocence  and 
Virtue.  Only  the  Refpeet  of  God,  to  whom  every 
Heart  is  manifeft,  every  Action  a  Teftimony,  and 
every  great  Perfon  a  Subject,  is  of  equal  Force  to 
give  Check  to  Sin  in  all  •,  in  the  Darknefs  of  the 
Night,  and  the  Light  of  the  Day  ♦,  in  the  Works 
of  the  Hand,  and  the  Thoughts  of  the  Heart. 

2.  Philofophy  is  very  '  defective  as  to  Piety,  in 
not  enjoining  the  Love  of  God.  The  firft  and 
great  Command  in  the  Law  of  Nature,  (the  Or- 
der of  the  Precepts  being  according  to  their  Dig- 
nity) is  this,  Thou  Jhalt  love  the  Lord  with  all  thy 
Heart,  Soul  and  Strength.  'Tis  mod  reafonable 
that  our  Love  mould  firft  afcend  to  Him,  and  in 
its  full  Vigour:  For  our  Obligations  to  him  are  in- 
finite,    and    all  inferiour  Objects  are  incomparably 

beneath 

X  Adimit  Anftoteles  Deo  id  quod  in  cntibus  ratione  prrcditis 
eft  optimum  libertatem,  &  ex  principe  Mundi  facit  Minittrum 
Naturae,  cui  in  agendo  ferviat.  Seneca  brings  in  Jupiter,  their 
Supreme  God,  /peaking   to    'virtuous  Men  in  their   Calamities.     Qui* 

Aon  potejan*  vos  ilUs  fubduccrc,  adverfus  omnia  axmavi, 


349     The  Harmony  of  the  Divine  Attributes 

beneath  him.     Yet  Philofophers  fpeak  little   or  no- 
thing of  this,  which  is  the  principal  Part  of  Natural 
Religion.     Ariftotley    who    was  fo   clear-fighted    in 
other  Things,  when  he  difcourfes   of  God,  is   not 
only    affectedly   obfcure  to  conceal  his   Ignorance, 
as  the  Fifh  which  troubles  the  Water  for  fear  of 
being  catched,    but  it  is  on  the  occafion  of  fpecu- 
lative  Sciences,  as  in   his  Phyficks,  when   he  con  Ci- 
ders him  as  the  firlt  Caufe  of  all  the  Motions  in  the 
"World ;  or  in  his  Metaphyficks,  as  the  fupreme  Be- 
ing, the  Knowledge  of  whom,  he  faid,  is  moil  noble 
in  itfelf,  but  of  no  Ufe  to  Men.     But   in   his  Mo- 
rals,  where  he   had  Reafon  to   confider   the   Deity 
3S   an  Object  moft  worthy   of  our   Love,  Refpect 
and   Obedience,  in  an   infinite  Degree,  he   totally 
omits  fuch  a  Reprefentation  of  him,  although  the 
Love  of  God  is  that  alone  which  gives  Price  to  all 
Moral  Virtues.     And  from  hence  it  is  that  Philo- 
fophy    is  fo  defective  as    to  Rules  for  the  prepar- 
ing Men  for   an   intimate  and  delightful  Commu- 
nion with  God,  which  is  the  Effect  of  holy  and  per- 
fect Love,  and  the  fupreme   Happinefs  of  the  rea- 
fonable   Nature.      If  in    the    Platonical  Philofophy 
there  are  fome  Things  directing  to  it,  yet  they  are 
but   frigidly  exprened,    and  fo  obfcurely,  that  like 
Infcriptions  in  ancient  Medals  or   Marbles,  which 
are  defaced,  they  are  hardly   legible.     This  is  the 
fingular  Character  of  the  Gofpel,  that  diftinguifhes 
it  from  all  human   Inftitutions ;    it  reprefents  the 
infinite  Amiablenefs  of  God,  and  his  Goodnefs  to 
us,  to  excite  our  Affections  to  him  in  a  fuperlative 
Manner  :  It  commands  us  to  follow  him  as  dear  Chil- 
dren^ and  preffes  us  to  feek  for   thofe  Difpofitions 
which   may  qualify  us  for  the  Enjoyment   of  him 
in   a  Way  of  Friendfhip  and  Love. 

3.  The 


In  Contriving  Mans  Redemption  341 

3.  The  beft  Philosophers  laid  down  this  fervilc 
and  pernicious  Maxim,  *  That  a  wife  Man  mould 
always  conform  to  the  Religion  of  his  Country. 
Sccratus,  who  acknowledged  one  Supreme  God, 
yet  (according  to  the  Couniel  of  the  Oracle, 
that  directed  all  to  Sacrifice  according  to  the 
Law  of  the  City)  advifed  his  Friends  to  com- 
ply with  the  common  Idolatry,  without  any  dif- 
ference in  the  outward  Worfhip  of  Him  and  Crea- 
tures 5  and  thofe  who  did  otherwife,  be  branded  as 
(uperftitious  and  vain.  And  his  Practice  was  ac- 
cordingly •,  For  he  frequented  the  Temples,  af- 
filed at  the  Sacrifices,  which  he  declares  before 
his  Judges,  to  purge  himfelf  from  the  Crime  of 
which  he  was  accufed.  Seneca,  fpeaking  of  the 
Heathen  Wormip,  acknowledges  it  was  nnreafonable, 
and  only  the  Multitude  of  Fools  rendred  it  excuf- 
able;  yet  he  would  have  a  Philofopher  to  con- 
form to  thofe  Cuftoms  in  Obedience  to  the  Law, 
not  as  pleafing  to  the  Gods.  Thus  they  made 
Religion  a  Dependence  on  the  State.  They  per- 
formed the  Rites  of  Heathenifh  Superftition,  that 
were  either  filthy,  phantaftical,  or  cruel,  fuch  as 
the  Devil,  the  Mailer  of  thofe  Ceremonies,  ordain- 
ed. They  became  lefs  than  Men  by  worfhipping 
the  moll  vile  and  defpicable  Creatures,  and  funk 
themfelves,  by  the  moft  execrable  Idolatry,  beneath 
the  Powers  of  Darknefs,  to  whom  they  offered 
Sacrifice.     Now  this  Philofophical  Principle  is  the 

moft 


*  Xenop.  I.  1.  Memor  Plato  agnovit  unum  Deum,  fummum 
Opificem  univerfi,  fed  prater  eum'ftatuit  Deos  duplices,  D.u.ionas 
&  Heroas,  quibus  facra  fieri  juflit.  dpul.  Ut  nemo  fuerit  du- 
bitaturus  fuerc  eos,  fi  cum  paucioribus  furerent,  nunc  fanitatis 
patrocinium  infanicntium  turba,  qua:  omnia  fapiens  fervabit 
tanquam  legibus  jufla,  non  tanquam  Diis  grata,  Aug.  lib.  5. 
c.   10.  de  Civil  at* 


'342     The  Harmony  of  the  Divine  Attributes 

moft  palpable  Violation  of  the  Law  of  Nature; 
for  that  inftructs  us  that  God  is  the  only  Object  of 
Religion,  and  that  we  are  to  obey  him  without  Ex- 
ception from  any  inferiour  Power.  Here  it  was 
Conference  to  difobey  the  Law,  and  a  moft  wor- 
thy Caufe,  wherein  they  mould  have  manifefted  that 
generous  Contempt  of  Death  they  fo  much  boafted 
of.  But  they  detained  the  Truth  in  Unrighteoufnefs  ; 
and  although  they  knew  God,  they  glorified  him  not '  as 
God,  but  changed  the  Glory  of  the  incorruptible  God, 
into  an  Image  made  like  a  corruptible  Man,  and  to 
Birds,  and  Beafts,  and  creeping  Things  * :  A  Sin  of 
fo  provoking  a  Nature,  that  God  gave  them  up 
to  the  vileft  Lufts,  carnal  Impurity  being  a  juft 
Punifhment  of  Spiritual. 

4.  They  arrogated  to  themfelves  the  fole  Praife 
of  their  Virtues  and  Happinefs.  This  Impiety  is 
moft  vifible  in  the  Writings  of  the  Stoicks,  J  the 
Pharifees  in  Philofophy.  They  were  fo  far  from 
depending  on  God  for  Light  and  Grace  in  the  con- 
duct of  their  Lives,  and  from  praying  to  him  to 
make  them  virtuous,  that  they  oppofed  nothing 
with  more  Pride  and  Contempt.  They  thought 
that    Wifdom  would  lofe  its  Value    and   Luftre, 

that 


*  Rom.  i.  23,  24:  Licet  a  populo  diverfa  fentirent,  Tem- 
plahaberent  commania  cum  populo.  Jug.  lib.  4.  cont.   Jul, 

%  Judicium  hoc  omnium  mortalium,  fortunam  a  Deo 
petendam,  a  feipfo  fumendam  fapientiam.  Cicero.  Hoc  in  fapientia 
pretiofum  atque  magnificum  eft,  quod  non  obvenit,  quod  illam 
ejuifque  fibi  debet,  quod  non  ab  alio  petitur  :  quid  haberes  in 
Philofophia  quod  furpiceres,  fi  benificiaria  res  effet  ?  Senec. 
Epift.  9.  Quis  quod  vir  bonus  efTet  gratias  Diis  egit  unquam  ? 
at  quod  civis,  quod  honoratus,  quod  incolumis.  Cic.  1.  3.  de 
nat.  Deor.  Virtutem  nemo  unquam  acceptam  Deo  retulit; 
uimirum  redle.  Propter  virtutem  enim  jure  laudamur,  &  in 
virtute  refte  gloriamur,  quod  non  contingeret  fi  id  donum  a 
X>eo,  non  a  nobis  haberemus. 


'in  Contriving  Mans  Redemption.        343 

that  nothing  were  in  it  worthy  of  Admiration,  if 
it  came  from  Above,  and  depended  upon  the  Grace 
of  another.  They  acknowledged  that  the  natu- 
ral Life,  that  Riches,  Honours,  and  other  inferi- 
our  Things,  common  to  the  Word,  were  the 
Gifts  of  God  i  but  afferted  that  Wifdom  and  Vir- 
tue, the  fpecial  Perfections  of  the  human  Na- 
ture, were  the  Effects  of  their  own  Induftry. 
Impious  Folly!  to  believe  that  we  owe  the 
greateft  Benefits  to  ourfelves,  and  the  lefTer  on- 
ly to  God  :  Thus  they  robbed  him  of  the  Ho- 
nour of  his  mod  precious  Gifts.  So  ftrongly  did 
the  Poifon  of  the  Old  Serpent,  breathed  torth  in 
thofe  Words,  Ye  ft) all  be  as  God,  that  infected  the 
firft  Man,  (till  work  in  his  Pofterity.  Were  they 
Angels  in  Perfection,  yet  the  proud  reflecting  on 
their  Excellencies  would  inftantly  turn  them  into 
Devils.  And  as  they  boafted  of  Virtue,  ib  of 
Happinefs,  as  entirely  depending  upon  themfelves. 
They  afcribe  to  their  Wife  Men  an  abfolute  Em- 
pire over  all  Things,  they  raife  him  above  the 
Clouds,  whatever  may  difquiet  or  diforder ;  they 
exempt  him  from  all  PaMions,  and  make  him  ever 
equal  to  himfelf  •,  that  he  is  never  furprifed  with 
Accidents  •,  that  it  is  not  in  the  Power  of  Pains  or 
Troubles  to  draw  a  Sigh  or  Tear  from  him  •,  that 
he  defpifes  all  that  the  World  can  give  or  take, 
and  is  contented  with  pure  and  naked  Virtue  :  In 
fhort,  they  put  the  Crown  upon  his  Head,  by  attri^ 
buting  all  to  the  Power  of  his  own  Spirit.  Thus 
they  contradicted  the  Rights  of  Heaven.  Their 
Impiety  was  fo  bold,  that  they  put  no  Difference 
between  God  J    and    their  Wife-perfon,  but   this, 

that 


X  Deus   non  vincit  fapieotcoi  felicitate,    etiamfi  vinck   arta- 
te.     Scfiec. 


344     Tfo  Harmony  of  the  Divine  Attributes 

that  God  was  an  immortal  Wife-perfon,  and  a 
Wife- man  was  a  mortal  God.  Nay,  that  he  had 
this  Advantage,  (fince  it  is  great  Art  to  comprize 
many  Things  in  a  little  Space,)  to  enjoy  as  much 
Happinefs  in  an  Age,  as  Jupiter  in  his  Eternity. 
And  which  is  the  higheft  Excefs  of  Pride  and  Blaf- 
phemy,  *  they  peferred  the  wretched  imperfect 
Virtue  and  Happinefs  of  their  Wife-man,  before 
the  infinite  and  unchangeable  Purity  and  Felicity  of 
God  himfelf.  For  God,  they  faid,  is  wife  and  happy 
by  the  Privilege  of  his  Nature ;  whereas  a  Philo- 
fopher  is  fo  by  the  Difcourfe  of  Reafon,  and  the 
Choice  of  his  Will,  notwithstanding  the  Refiftance 
of  his  Paffions,  and  the  Difficulties  he  encounters 
in  the  World.  Thus  to  raife  themfelves  above 
the  Throne  of  God,  fince  the  rebellious  Angels, 
none  have  ever  attempted  belides  the  Stoicks.  'Tis 
no  Wonder  that  they  were  the  mod  early  Oppo- 
fers  of  the  Gofpel  •,  for  how  could  they  acknow- 
ledge God  in  his  State  of  Abafement  and  Humility, 
who  exalted  their  virtuous  Man  above  him  in  his 
Majefty  and  Glory  ?  Yet  this  is  the  Sect  that  was 
mod  renowned  among  the  Heathens,  j: 

5.  Philofophy  is  very  defective  in  not  propound- 
ing the  Glory  of  God  as  the  End  to  which  all  our 
Actions  mould  finally  refer.  This  mould  have  the 
firft  and  chief  Place  in  that  practical  Science  f  : 
For  every  Action  receiving  its  Specification  and  Va- 
lue from  the  End,  that  which  is  Supreme  and  com- 
mon 


*  Ell  aliquid  quo  Sapiens  antecedat  Deum,  ille  nature  be- 
jieficic,  norf  iuo  eft  Sapiens.  Magna  res  eft,  habere  imbecillita- 
tem  hominis,  &  fecuritatem  Dei.  Ferte  former,  hoc  eft  quo 
Deum  antecedatis,  ilie  extra  patientian  malorum  eft,  vos  fupra 
patientiam.  Seme. 

X  Timeone  Btoici  foli  fint  Philofophi.     Cic. 

t  Pa/a  de  pruxis  eidepoiei  tai  to  teki  cu  emka  Ginetau  Simp. 


in  Contriving  Mans  Redemption.         345 

mon  to  all  Actions,  muft  be  fixed  before  we  come 
to  the  particular  and  fubordinate  \  and  that  is  the 
Glory  of  God.  Now  the  Defign  of  Philofophers 
in  their  Precepts,  was  either, 

Firft,  To  ufe  Virtue  as  the  Means  to  obtain 
Reputation  and  Honour  in  the  World.  This  was 
evident  in  their  Books  and  Actions  *.  They 
were  Pick  of  Self-love,  and  did  many  Things  to  fa- 
tisfy  the  Eye.  They  led  their  Lives  as  in  a  Scene, 
where  one  Perfon  is  within,  and  another  is  repre- 
sented without,  by  an  artificial  Imitation  of  what 
is  true.  They  were  fwelled  with  Prefumption,  hav- 
ing little  Merit,  and  a  great  deal  of  Vanity.  Now 
this  Refpect  to  the  Opinion  of  others,  corrupts  the 
Intention,  and  vitiates  the  Action.  'Tis  not  fin- 
cere  Virtue,  but  a  fuperficial  Appearance  that  is  re- 
garded :  For  it  is  fufricient  to  that  Purpofe  to  feem 
to  be  virtuous  without  being  fo.  As  a  proud  Per- 
fon would  rather  wear  counterfeit  Pearls  that  arc 
efteemed  right,  than  Right  which  are  efteemed 
Counterfeit :  So  one  that  is  vain-glorious  prefers 
the  Reputation  of  being  Virtuous,  before  real  Vir- 
tue f .  From  hence  we  may  difcover  that  many 
of  their  moft  fpecious  Actions  were  difguifed  Sins, 
their  Virtues  were  as  falfe  as  their  Deities.  Upon 
this  Account  St.  Auftin  (Lib.  4.  cont.  Jul  c.  3.)  con- 
demns the  Heroical  Actions  of  the  Romans  as  vici- 
ous •,  Virtute  civili,  non  vera>  fed  veri  Jimilij  human* 
gloria  Jervierunt.  Pride  had  a  principal  Part  in 
them. 

Or, 


*  Quotus  cnim  quifque  Philofophorum  invenitur,  qui  fit 
ita  moratus,  ita  animo  ac  vita  coilitutus  ut  ratio  pollulat,  qui 
difciplinam  fuam  non  oitentationem  Scientiac,  fed  legem  vitre 
putet?  f  Tota  infidelium  vita  falfa  virtus  eil,  etiam  in 
optimis  moribus.     Profp. 


346      The  Harmony  of  the  Divine  Attributes 

Or,  fecondly\  the  End  of  Philofophy  was  to  pre- 
vent the  Mifchiefs  which  Licentioufnefs  and  Dif- 
orders  might  bring  upon  Men  from  without,  or  to 
preferve  inward  Peace,  by  fupprefling  the  turbulent 
Paflions  arifing  from  Luft  or  Rage,  that  difcompofe 
the  Mind.  This  was  the  pretended  Defign  of  Epi- 
curus J,  to  whom  Virtue  was  amiable  only  as  the  In- 
flrument  of  Pleafure. 

Or,  thirdly^  the  Height  of  Philofophy,  was  to 
propound  the  Beauty  of  Virtue  -f,  and  its  charm- 
ing Afpect,  as  the  moft  worthy  Motive  to  draw  the 
Affections.  Now  fuppofing  that  fome  of  the  Hea- 
thens, (although  very  few,)  by  difcovering  the  in- 
ternal Beauty  of  Virtue,  had  a  Love  to  it,  and  per- 
formed fome  Things  without  any  private  Refpect, 
but  for  the  Rectitude  of  the  Action,  and  the  inward 
Satisfaction  that  fprings  from  it,  yet  they  were  ftill 
defective  :  For  Virtue  is  but  a  Ray  of  the  Deity, 
and  our  Duty  is  not  complete,  unlefs  it  be  referred 
to  his  Glory  who  is  the  Principle  and  Pattern  of  it. 
In  fhort,  the  great  Creator  made  Man  for  himfelf, 
and  it  is  moft  juft  that  as  his  Favour  is  our  Sovereign 
Happinefs,  fo  his  Glory  mould  be  our  Supreme 
End  -,  without  which  nothing  is  regular  and  truly 

beautiful. 


%  Epicurus  virtutes  induxit  voluptatis  ancillas ;  abfit  autem 
ut  vera?  virtutes  cuiquam  ferviant  nifi  illi,  vel  propter  ilium, 
cui  dicimus  Deus  virtutum  converte   nos.  Aug.  cont.  Jul.  1.  4. 

f  Erras  dum  interrogas,  quid  fit  illud  propter  quod  virtu- 
tempetam?  Quaeris  enim  aliquid  fupra  fummum.  Sen.  Nee  fa- 
cile invenies  multis  e  millibus  unum,  Vitutem  pretium  qui  putet 
efTe  fui.  Ipfe  decor  redli  fadti,  fi  premia  defint,  Non  movet,  & 
gratis  pcenitet  efle  probum.  Ovid,  de  Pont.  Stoici  virtutem  de- 
fcripferunt  feipfa  contentam,  ab  omnibus  liberam,  &  quae  fola 
fibi  fit  praemium  :  Sed  licet  a  quibufdam  tunc  vera?  &  honeflas 
putentur  efTe  virtutes,  cum  ad  feipfas  referuntur  nee  propter  a- 
liud  expetuntur ;  etiam  tunc  inflate  ac  fuperbaefunt,  &  ideo  non 
Yirtutes  fed  vitia  judicandafunt.  A»£*  Ub,  19%  de  Civit,  c.  25* 


in  Contriving  Mans  Redemption.         347 

beautiful.  By  thefe  feveral  Inftances  it  appears 
how  infufficient  Philofophy  is  to  direct  us  in  our 
principal  Duty,  that  refpects  God. 

2.  Philofophy  was  defective  in  its  directions 
about  Moral  Duties  that  refpect  ourfelves  or 
others. 

1.  Philofophers  were  not  fenfible  of  the  firft  In- 
clinations to  Sin.  They  allow  the  Diforder  of  the 
fenfitive  Appetite  as  innocent,  till  it  pafTes  to  the 
fupreme  Part  of  the  Soul,  and  induces  it  to  delibe- 
rate or  refolve  upon  Moral  Actions.  For  they  were 
ignorant  of  that  original  and  intimate  Pollution 
that  cleaves  to  the  human  Nature ;  and  becaufe 
our  Faculties  are  natural,  they  thought  the  firft  Mo- 
tions to  forbidden  Objects,  that  are  univerfal  in  the 
beft  as  well  as  word,  to  be  natural  Defires,  not  the 
Irregularities  of  Luft.  Accordingly  all  their  Pre- 
cepts reach  no  further  than  the  Counfels  of  the 
Heart ;  but  the  Defires  and  Motions  of  the  lower 
Faculties,  though  very  culpable,  are  left  by  them 
indifferent.  So  that  it  is  evident,  that  many  Defile- 
ments and  Stains  are  in  their  purgative  Vir- 
tues. 

2.  The  Stoicks  not  being  able  to  reconcile  the 
Paffions  with  Reafon,  wholly  renounced  them. 
Their  Philofophy  is  like  the  River  in  Thrace^ 

Ovid,  1  9$uod  potum  faxea  reddit 

Met.  3      Vifcera^  quod  tailis  inducit  marmora  rebus. 

For  by  a  Fiction  of  Fancy  they  turn  their  virtu- 
ous Perfon  into  a  Statue,  that  feels  neither  the  In- 
clinations of  Love,  nor  the  Averfions  of  Hatred ; 
that  is  not  touched  with  Joy  or  Sorrow  \  that  is  ex- 
empt from  Fears  and  Hopes.  The  tender  and 
melting  Affections  of  Nature  towards   the  Mifery 

of 


348      The  Harmony  of  the  Divine  Attributes 

of  others,  they   entirely  extinguifh   as  unbecoming 
perfect  Virtue.     They  attribute  Wifdom   to   none* 
but  whom   they  rob  of  Humanity.     Now,  as   it  is 
the  ordinary  Effect  of  Folly  to  run  into  one  Extreme 
by  avoiding  another,  fo  it  is   mod  vifibly  here.  For 
the  Affections  are  not    like  poifonous  Plants,   to    be 
eradicated  -,    but  as  wild,  to   be  cultivated.     They 
were  at  firfl  fet  in  the  frefh  Soil  of  Man's  Nature  by 
the   Hand  of  God.      And   the  Scripture  defcribes 
the   Divine  Perfections,  and  the  Actions  proceeding 
from  them,  by  Terms    borrowed   from  human   Af- 
fections, which  proves  them  to  be  innocent  in  their 
own   Nature.      Plutarch   obferves,    when   Lycurgus 
commanded  to  cut  up  all  the  Vines  in  Sparta  to  pre- 
vent Drunkennefs,    he   mould    rather    have    made 
Fountains  by  them  to  allay  the  Heat  of  the  Wines, 
and   make   them  beneficial :  So  true   Wifdom   pre- 
fcribes  how  to  moderate  and  temper  the  Affections, 
not  to  deflroy  them.     'Tis  true,  they  are  now  fin- 
fully   inclined,  yet   being   removed  from  carnal  to 
fpiritual   Objects,  they  are  excellently  ferviceable. 
As  Reafon  is  to  guide  the  Affections,  fo  they  are  to 
excite   Reafon,  whofe   Operations  would  be  languid 
without  them.    The  Natures  that   are    purely  Spi- 
ritual, as  the    Angels,  have  an   Understanding   fo 
clear,  as  fuddenly  to  difcover  in  Objects  their  Qua- 
lities, and  to  feel  their  Efficacy  ;  but  Man  is  com- 
pounded of  two   Natures,  and  the   Matter  of    his 
Body  obfcures  the  Light  of  his  Mind,  that  he  can- 
not make  fuch  a  full  Difcovery  of  Good  or  Evil  at 
the  firfl  View,  as  may  be  requifite   to  quicken  his 
Furfuit  of  the  one,  and  Flight  from  the  other.  Now 
the  Affections    awaken  the  Vigour  of  the  Mind,  to 
make  an  earnefl  Application  to  its  Object.     They 
are  as  the  Winds,  which  although  fometimes  tem- 
peftuous,   yet  are  neceflary  to  convey  the  Ship  to 

the 


in  Contriving  Man's  Redemption.  34J 

the  Port.  So  that  it  is  contumelious  to  the  Creator, 
and  injurious  to  the  human  Nature,  to  take  them 
away  as  abfolutely  vicious.  The  Lord  Jefus,  who 
<was  Pure  and  Perfect,  expreffed  all  human  Affec- 
tions according  to  the  Quality  of  the  Objects  pre- 
fented  to  him  :  And  his  Law  requires  us  not  to  mor- 
tify, but  to  purify,  confecrate  and  employ  theni 
for  fpiritual  and  honourable  Ufes. 

4.  Philofophy  is  ineffectual  by  all  its  Rules  to 
form  the  Soul  to  true  Patience  and  Contentment 
under  Sufferings.  Now,  considering  the  Variety  and 
Greatnefs  of  the  Changes  and  Calamites  to  which 
the  prefent  Life  is  obnoxous,  there  is  no  Virtue 
more  neceffary.  And  if  we  look  into  the  World, 
before  Chriftianity  had  reformed  the  Thoughts  and 
Language  of  Men,  v/e  fhall  difcover  their  mifera- 
ble  Errors  upon  the  Account  of  the  feeming  Confu- 
fion  in  human  Affairs,  the  unequal  Diltribution  of 
temporal  Goods  and  Evils  here  below.  If  the  Hea- 
thens faw  Injuftice  triumph  over  Innocence,  and 
Crimes  worthy  of  the  feverefl  Punilliment  crowned 
with  Proiperity ;  if  a  young  Man  died,  who  in  their 
Efteem  deferved  to  live  forever,  and  a  vicious  Per- 
Jbn  lived  an  Age,  who  was  unworthy  to  be  born, 
they  complained  that  the  World  was  not  governed 
according  to  Righteoufnefs,  but  rafh  Fortune  or 
blind  Fate  ruled  all.  As  the  Pharifee  in  the  Gofpel, 
feeing  the  Woman  that  had  been  a  notorious  Sin- 
ner fo  kindly  received  by  Chrift,  faid  within  him- 
felf,  If  this  Man  were  a  Prophet  he  would  know  wU 
it  is  that  teuches  him :  So  they  concluded,  if  there 
-were  a  Providence  that  did  fee  and  take  Care  of 
fublunary  Things,  that  did  not  only  permit  but  dif- 
pofe  of  all  Affairs,  it  would  make  a  vifible  Diftinc- 
tion  between  the  Virtuous  and  the  Wicked. 

Z  Til 


35^    The  Harmony  of  the  Divine  Attributes 

*Tis  true,  God  did  not  leave  the  Gentiles  with* 
out  a  Witnejs  of  himfelf-,  for  fometimes  the  Reafons 
of  his  Providence,  in  the  great  Changes  of  the 
World,  were  fo  confpicuous,  that  they  might  dis- 
cover an  Eye  in  the  Scepter,  that  his  Government 
was  managed  with  infinite  Wifdom.  Other  Pro- 
vidences were  vailed  and  myfterious,  and  the  Sight 
of  thofe  that  were  clear,  mould  have  induced  them 
to  believe  the  Juftice  and  Wifdom  of  thofe  they 
could  not  comprehend.  As  Socrates^  having  read  a 
Book  of  Heraclitus,  (Vid«  Diog.  Laert.)  a  great 
Philofopher,  but  ftudioufly  obfcure ;  and  his  Judg- 
ment being  demanded  concerning  it,  replied,  That 
what  he  underftood  was  very  rational,  and  he 
thought  what  he  did  not  underftand  was  fo :  But 
they  did  not  wifely  confider  Things. 

The  prefent  Senfe  of  Troubles  tempted  them 
either  to  deny  Providence,  or  accufe  it.  Every  Day 
fome  unhappy  Wretch  or  other  reproached  their 
Gods  for  the  Difafters  he  fuffered  *.  Now  the 
End  of  Philofophy  was  to  redrefs  thefe  Evils,  to 
make  an  afflicted  to  be  a  contented  State.  The 
Philofophers  fpeak  much  of  the  Power  of  their 
Precepts  to  eftablifh  the  Soul  in  the  Inftability  of 
worldly  Things,  to  put  it  into  an  impregnable  For- 
trefs,  by  its  Situation  above  the  mod  terrible  Acci- 
dents. They  boafted,  in  a  poetical  Bravery,  of 
their  Victories  over  Fortune,  that  they  difpifed 
its  Flattery  in  a  Calm,  and  its  Fury  in  a  Storm,  and 
in  every  Place  erect  Trophies  to  Virtue  triumphing 
over  it.  Thefe  are  great  Words  and  found  high, 
but  are  empty  of  Subftance  and  Reality.     Upon 

Trial 


*  Tully  him/elf was guilty  of  this  Impiety  :  Quando  neque  Dii 
quos  tu  caftiffime  coluifti,  neque  homines  quos  ego  fervavi, 
temper  nobis  gratiam  retulerimt.  Tut,  4.  Epilt.  ad  Uxor. 


In  Contriving  Mans  Redemption  351 

Trial  we  mall  find  that  all  their  Armour  though  po- 
lifhed  and  mining,  yet  is  not  of  Proof  againft 
fharp  Afflictions.  The  Arguments  they  ufed  for 
Comfort  are  taken, 

1 .  From  Neceflity  ;  that  we  are  born  to  Suffer- 
ings, the  Laws  of  Humanity,  which  are  unchange- 
able, fubject  us  to  them.  But  this  Confideration 
is  not  only  ineffectual  to  caufe  true  Contentment, 
but  produces  the  contrary  Effect:  As  the  Strength 
of  Egypt  is  defcribed  to  be  like  a  Reed  that  will 
pierce  the  Hand  inltead  of  fupporting  it.  Thus  So- 
lon, extremely  lamenting  the  Death  of  his  Son,  and 
being  afked  why  he  fried  fo  many  barren  Tears,  that 
could  not  make  his  Son  fpring  out  of  the  Dud  ? 
replied,  For  this  Reafon  I  weep,  becaufe  my  weep- 
ing can  do  me  no  good.  Cur  Defires  after  Freedom 
from  Miferies  are  inviolable  :  So  that  every  Evil,  the 
more  fatal  and  inevitable  it  is,  the  more  it  afflicts 
us.  If  there  be  no  Way  of  efcape,  the  Spirit  is  over- 
come by  Impatience  or  Defpair. 

2.  From  Reflexion  upon  the  Miferies  that  befal 
others.  But  this  Kind  of  Confolation  is  vicious  in 
its  Caufe,  proceeding  from  fecret  Envy  and  Un- 
charitablenefs  J.  There  is  little  Difference  between 
him  that  regards  another's  Mifery  to  leffen  his  own, 
and  thofe  who  take  Pleafure  in  others  Afflictions. 
And  it  adminifters  no  real  Comfort ,  if  a  Thoufand 
drink  of  the  Waters  of  Marah ;  they  are  not  lefs 
bitter. 

3.  Others  fought  for  Eafe  under  Sufferings,  by  re- 
membering the  Pleafures  that  were  formerly  enjoy- 

Z  2  ed 


X  Nullam  tarn  miferam  nominabis  domum,  quae  non  inve- 
niat  in  miferiore  folatium.  MaJevoli  fciaui  genus  turba  mile- 
rorum.     Sena, 


352     The  Harmony  cfthe  Divine  Attributes 

cd  *.  But  this  inflames  rather  than  allays  the  Dif- 
temper.  For  as  Things  are  more  clearly  known, 
fa  more  fenfibly  felt  by  Companion :  He  that  is 
tormented  with  the  Gout,  cannot  relieve  his  Mi- 
fery,  by  remembering  the  pleafant  Wine  he  drank 
before  his  Fit. 

4.  The  Stoick's  univerfal  Cure  of  Afflictions  was 
•f,    to  change  their  Opinion  of  them,  and  efteem 
them  not   real  Evils.     Thus  Poffidonius,   (fo  much 
commended  by  Tully)  who  for  many  Years  was  un- 
der  torturing  Difeafes,    and  furvived   a   continual 
Death,  being  vifited   by  Pompey,  at  Rhodes,  he  en- 
tertained him  with  a  Philofophical  Difcourfe ;    and 
when  his  Pains  were  mod  acute,  he  faid,  Nihil  agis 
dolor,    quanquam  fis  moleftus,    nunquam  te  ejje  confite- 
hor  malum :    In  vain  doft  thou  aflault  me,  Pain  ;  tho' 
thou  art  troublefome,  thou  fhalt  never  force  me  to 
confefs  thou  art  Evil.     But  the  Folly  of  this  Boaft- 
ing  is  vifible  :    For  though  he  might  appear  with  a 
chearful  Countenance,  in  the  Paroxyfm  of  his  Dif- 
cafe,  to  commend  his  Philofophy,  like  a  Mounte- 
bank that  fwallows  Poifon  to  put  off  his  Drugs-,  yet 
the  Reality  of  his  Grief  was  evident :  His  Senfe  was 
overcome,    though  his  Tongue  remained  a  Stoick. 
If  Words  could  charm  the  Senfe  not  to  feel  Pains,  or 
compofe  the  Mind  not  to  refent  Afflictions,  it  were 
a  Relief  to  give  mollifying  Titles   to   them :    But 
fince  it  is  not  Fancy  that  makes  them  flinging,  but 
their  Contrariety  to  Nature,  it  is  no  Relief  to  repre- 

fent 


*  Tully  /peaks  to  the  Epicureans:  Sed  vobis  voluptatum  per- 
ceptarum  recordatio  beatam  vitam  facit,  &  quidem  corpore  per- 
ceptarum.     Tufc. 

f  Opinio  eft  quae  nos  cruciat,  &  tanti  quodque  malum  eft 
quanti  taxavimus.  Circumfpice  ifta  quae  hos  agunt  in  infaniam 
quae  cum  plurimis  lachrimis  amittimus,  fcimus  non  damnum  lb 
his  moleftutn  sift,  fed  opinioneni  damni.    S<ne<* 


in  Contriving  Mans  Redemption*  353 

fent  them  otherwife  than  they  are.  All  thofe 
fubtile  Notions  vaniih,  when  fenfible  Imprefiions 
confute  them. 

5.  Others  compofed  themfelves  by  confidering 
the  benefit  of  Patience*.  Difcontent  puts  an  Edge 
on  Troubles ;  to  kick  againft  the  Pricks,  exafperates 
the  Pain ;  to  be  reftlefs  and  turmoiling  increafes  the 
Fever.  But  this  is  not  properly  a  Confolation : 
For  although  a  calm  and  quiet  Submiflion  prevents 
thofe  new  Degrees  of  Trouble,  which  by  fretting  and 
vexing  we  bring  upon  ourfelves ;  yet  it  doth  not 
remove  the  Evil,  which  may  be  very  afflicting  and 
grievous  in  its  own  Nature  :  So  that  without  other 
Confiderations  to  fupport  the  Mind,  it  will  fink  un- 
der it.  And  as  thefe,  fo  many  other  Arguments 
they  ufed  to  fortify  the  Spirit  againft  Sufferings,  are 
like  a  Hedge  which  at  a  Diftance  feems  to  be  a  fafe 
Retreat  from  Gun-mot,  but  thofe  who  retire  to  it, 
find  it  a  weak  Defence.  This  appears  by  the  Car- 
riage of  the  bed  inftructed  Heathens  in  tneir  Cala- 
mities :  Profejfing  themfelves  to  be  wife  in  their  Specu- 
lations, they  became  Fools  in  Practice,  and  were  con- 
founded with  all  their  Philofophy,  when  they  fhould 
have  made  ufe  of  it.  Some  killed  themfelves  for 
the  Apprehenfion  of  Sufferings  -,  their  Death  was 
not  the  Effect  of  Courage,  but  Cowardice,  the  Reme- 
dy of  their  Fear.  Others,  impatient  of  Difappoint- 
ment  in  their  great  Defigns,  refufed  to  live.  I  will 
inftance  in  two  of  the  mod  eminent  among  them, 
Cato  and  Brutus  £,  they  were  both  Philofophers  of 
the  manly  Sect  •,  and  Virtue  never  appeared  with  a 
brighter  Luftre  among  the  Heathens  than  when  join- 
ed with  a  Stoical  Refolution.  And  they  were  not 
Z  2  im- 


#  Lcvius  fit  patientia,  quicquid  corrigere  fit  nefas. 
X  Ztitom  a  <\\xq  coepi;  rigiUa  ac  vixHu  lapienua. 


3  54      The  Harmony  of  the  Divine  Attributes 

imperfed  Proficients,  but  Matters  in  Philofophy. 
Seneca  employs  all  the  Ornaments  of  his  Eloquence 
to  make  Cato's  Elogy  * :  He  reprefents  him  as  the 
confummate  Exemplar  of  Wifdom,  as  one  that  re- 
alized the  fublime  Idea  of  Virtue,  defcribed  in  their 
Writings.  And  Brutus  was  efteemed  equal  to  Cato. 
,Yet  thefe,  with  all  the  Power  of  their  Philofophy, 
were  not  able  to  bear  the  Shock  of  Adverfity.  Like 
raw  Fencers,  one  Thruft  put  them  into  fuch  Difor- 
der,  that  they  forgot  all  their  In  ft  ructions  in  the 
Place  of  Trial.  For  being  unfuccefsful  in  their  En- 
deavours to  reftore  Rome  to  its  Liberty,  overcome 
with  Difcontent  and  Defpair,  they  laid  violent 
Hands  upon  themfelves.  Cato  being  prevented  in 
his  firft  Attempt,  afterwards  tore  open  his  Wounds 
with  Fiercenefs  and  Rage.  And  Burtus,  ready  to 
plunge  the  Sword  into  his  Bread,  complained  that 
Virtue  was  but  a  vain  Name  :  So  inefficient  are 
the  beft  Precepts  of  mere  natural  Reafon  to  relieve 
tis  in  Diftrefs.  As  Torrents  that  are  dried  up  in  the 
Heat  of  Summer  when  there  is  the  moil  Need  of 
them  •,  fo  all  Comforts  fail  in  Extremity  that  are 
not  derived  from  the  Fountain  of  Life. 

I  will  only  add  how  ineffectual  Philofophy  is  to 
"fnpport  us  in  a  dying  Hour.  The  fear  of  Death  is 
a  Paffion  fo  ftrong,  that  by  it  Men  are  kept  in  Bon- 
dage all  their  Days.  'Tis  an  Enemy  that  threatens 
none  whom  it  doth  not  ftrike,  and  there  is  none  but 
it  threatens.  Certainly  that  Speclre,  which  f  Ctefar 
had  not  Courage  to  look  in  the  Face,  is  very  affright- 
ing.    Alexander   himfelf  that   fo  often  defpifed    it 

in 


*  Cape  quantum  debes  virtutis  pulcherrimae  ac  magnincentif- 
fimae  fpeciem,  qua?  nobis  non  fertis,  fed  fudore  &  fanguine  colenda 
eft.  MpiceMarcum  Catotiem.  f  Etpridie  quam  occideretur,  in 
fermone  nato  fuper  coenam,  apudM.  Lepidutn,  quifnam  enet  iinis 
vitscommodilimus,  repentinum  inopinaturoque  prstulerat.  Suet% 


in  Contriving  Mans  Redemption*  355 

in  the  Field,  when  Paffion  that  tranfported  him  cad 
a  Vail  over  his  Eyes ;  yet  when  he  was  ftruck  with 
a  mortal  Difeafe  in  Babylon,  and  had  Death  in  his 
View,  *  his  Palace  was  rilled  with  Priefts  and  Di- 
viners, and  no  Superftition  was  fo  fottifh,  but  he 
ufed  to  preferve  himfelf.  And  although  the  Philo- 
fophers  Teemed  to  contemn  Death,  yet  the  great 
Preparations  they  made  to  encounter  it,  argue  a  fe- 
cret  Fear  in  their  Breads.  Many  Difcourfes,  Rea- 
fonings,  and  Arguments  are  employed  to  fvveeten 
that  cruel  Neceffity,  but  they  are  all  ineffectual. 

1.  That  it  is  the  Condition  of  our  Nature  :  To  be 
a  Man,  and  immortal,  are  inconfiftent.  But  this  Con- 
folation  afflicts  to  Extremity  J.  If  there  were 
any  Means  to  efcape,  the  Soui  might  take  Courage. 
He  is  doubly  miferable,  whofe  Mifery  is  without 
Remedy. 

2.  That  it  puts  a  Period  to  all  temporal  Evils.  But 
as  this  is  of  no  Force  with  thofe  who  are  profpe- 
rous,  and  never  felt  thofe  Miferies  which  make  Life 
intolerable  -j-  \  fo  it  cannot  rationally  relieve  any 
that  have  not  good  Hopes  of  Felicity  after  Death. 
The  Heathens  difcovered  not  the  Sting  of  Death, 
as  it  is  the  Wages  of  Sin,  and  configns  the  Guilty  to 
eternal  Death-,  fo  that  they  built  upon  a  falfe 
Foundation,  as  if  it  were  the  Cure  of  all  Evils. 

3.  They  encouraged  themfelves  from   their  Igno- 
rance  of  the  Confequences  of   Death,    whether  it 
only  changed  their  Place  or  extinguished  their  Per- 
fons.    Socrates,  \\  who  died  with   a  feeming  Indiffe- 
rence, 

*  Vid.  Plutarch.  X  Stultum  eft  timere  quod  vitare  non  poms. 
Laber.  In  illis  qui  morbo  finiuntur,  magnum  ex  ipia  ncceflitate  fo- 
latium  elt.  Plin.  \  Morior ;  hocdicis,  definam  a:^rotari  pofTe,  de- 
finam alligari  pofle,  definam  mori  pofle.  Senec.  ||  Nam  fi  fupremu3 
ille  dies  non  extindli  onem,  fed  commutationem  affert  loci,  quid 
optabilius  ?  fin  autem  perimit,  ac  delet  omnino,  quid  melius 
quam  io  mediis  viu;  Uboribus  obdoiniifcere.  ? 


J  ^6      The  Harmony  of  the  Divine  Attribute} 

rence,  gave  this  Account  of  it ;  That  he  did  not 
Inow  whether  Death  was  good  or  evil.  But  this  is 
pot  Fortitude,  but  Folly :  As  Arijlotle  obferves* 
That  a  Readinefs  to  encounter  Dangers,  arifing  from 
Ignorance,  is  not  true  Valour,  but  a  bruitifh  Boldnefs. 
What  Madnefs  is  it  then  for  one  that  enters  upon 
*n  eternal  State,  not  knowing  whether  it  (hall  be 
Bappy  or  miferable,  to  be  unaffe&eti  with  that 
dreadful  Uncertainty  ? 

But  now  the  Gofpel  furnifhes  us  with  real  Reme- 
dies againft  all  the  Evils  of  our  prefent  State.  *Tis 
the  true  Paradife  wherein  the  Tree  of  Life  is  plant* 
ed,  whofe  Leaves  are  for  the  Healing  of  the  Nations* 
We  are  allured  that  God  difpofes  all  Things,  mti 
the  Wifdom  and  Love  of  a  Father ;  and  that  his 
Providence  is  mod  admirable  and  worthy  of  Praife 
in  thofe  Things  wherein  they,  who  are  only  led  by 
Senfe,  doubt  whether  it  be  at  all.  For  as  it  is  the  firfl: 
Point  of  Prudence  to  keep  off  Evils,  fo  the  fecond 
and  more  excellent  is,  to  make  them  beneficial.  Chri- 
ftians  are  more  than  Conquerors  through  Chrijl  that  loves 
them.  They  are  always  in  anafcendent  State  ;  and  be- 
lieving, rejoice  with  an  unfpeakabk  and  glorified  Joy. 
Death  itfelf  is  not  only  difarmed,  but  made  fubfervi- 
ent  to  their  everlafting  Good.  Briefly,  Christian  Pati- 
ence endures  all  Things  as  well  as  Charity,  becaufe 
it  expects  a  blefTed  iffue.  It  draws  from  prefent 
Miferies  the  Affurance  of  future  Happinefs.  A  Be- 
liever while  he  poflefTes  nothing  but  the  Crofs,  fees 
by  Faith  the  Crown  of  the  eternal  Kingdom  hang- 
ing over  his  Head;  and  the  lively  Hope  of  it  makes 
him  not  only  patient,  but  thankful  and  joyful.  Thh 
fweetens  the  Lofs  of  all  temporal  Goods,  and  tbc 
Prefence  of  all  temporal  Evils.  St.  Paul  in  his  Chaia* 
was  infinitely  more  contented  than  Cuefar  or  Semm* 
than  all  the  Princes  and  Philofophers  in  the  Wodd* 

I 


in  Contriving  Man's  Redemption.  357 

I  will  conclude  this  Argument  by  a  fhort  Re* 
flecYion  on  the  immoral  Maxims  of  feveral  Se&s  of 
Philofophers.  The  Cynicks  *  affert,  that  all  Na- 
tural Actions  may  be  done  in  the  Face  of  the  Sun; 
that  it  is  worthy  of  a  Philofoper  to  do  thofe  Things 
in  the  Prefence  of  all,  which  would  make  Im~ 
pudence  itfelf  to  blufh.  A  Maxim  contrary 
to  all  the  Rules  of  Decency,  and  corruptive  of 
good  Manners.  For  as  the  defpifing  of  Virtue, 
produces  the  flighting  of  Reputation:  So  the  Con- 
tempt of  Reputation  caufes  the  Neglect  of  Virtue. 
Yet  the  Stoicks  with  all  their  Gravity  were  not  far 
from  this  Advice.  Befides,  among  other  unrea- 
fonable  Paradoxes,  they  afiert  all  Sins  are  equal  $ 
that  the  killing  a  Bird  is  of  the  fame  Guilt  with 
the  murdering  a  Parent :  A  Principle  that  breaks 
the  Reftraints  of  Fear  and  Shame,  and  opens  a 
PafTage  to  all  Licentioufnefs.  They  commended 
Self- Murder  in  feveral  Cafes  J  •,  which  unnatural 
Fury  is  culpable  in  many  Refpe&s,  of  rebelling  a- 
gainft  God,  Injuftice  to  others,  and  Cruelty  to 
one's  felf.  Zeno,  f  the  Founder  of  that  Sedl,  prac- 
tifed  his  own  Doctrine.  For  falling  to  the  Ground, 
he  interpreted  it  to  be  a  Summons  to  appear  in 
another  World,  and  ftrangled  himfelf.  Ariftotle 
allows  the  Appetite  of  revenging  Injuries,  to  be  as 
natural  as  the  Inclination  to  Gratitude,  judging, 
according  to  the  common  Rule,  that  one  Contrary 
js  the  Meafure  of  another.      Nay,    he  condemns 

the 


•  Cynicorum  natio  tota  cjicienda  ell :  eft  enim  inimica  ve- 
xecundix,  fine  qua  nihil  reclum  efle  poteit.  nihil  honcftum. 
Ccctr*  Et  qui  nee  Cynicos,  nee  Sirica  dogmata  legit,  ACynuis  tu- 
nica dillantia.  Juvenal.  %  Injuriofum  eft  rapto  vivere,  at 
Contra  pulchcrimum  rapto  mori.  f  Afpice  Marc.  CaTcnem* 
(»cro    illo  pefteri  puri Almas    manUi    admovcatctt,    *  vwiatt* 


35$     ^he  Harmony  of  the  Divine  Attributes 

the  putting  up  an  Injury  as  degenerous  and  fervile- 
He  makes  Indignation  at  the  Profperity  of  unwor- 
thy Men  a  Virtue ;  and  to  prove  it,  tells  us  the 
Grecians  attributed  it  to  their  Gods,  as  a  Pafiion 
becoming  the  Excellency  of  their  Natures.  But  if 
we  confider,  the  fupreme  Difpofer  of  all  Things 
may  do  what  he  pleafes  with  his  own,  that  he  is 
infinitely  wife,  and  in  the  next  World  will  difpenfe 
eternal  Recompence ;  there  is  not  the  leaft  Caufe 
of  Irritation  for  that  feeming  Diforder.  He  alfo 
allows  Pride  to  be  a  noble  Temper  that  proceeds 
from  a  fublime  Spirit.  (Fid.  Lib.  4.  Ethic.)  He  re- 
prefents  his  Hero  by  this  among  other  Characters, 
that  he  is  difpleafed  with  thofe  who  mention  to 
him  the  Benefits  he  hath  received,  which  make  him 
inferiour  to  thofe  that  gave  them ;  as  if  Humility 
and  Gratitude  were  Qualities  contrary  to  Magna- 
nimity. He  condemns  Envy  as  a  Vice  that  would 
bring  down  others  to  our  Meannefs,  but  commends 
Emulation  which  urges  to  afcend  to  the  Height  of 
them  that  are  above  us.  But  this  is  no  real  Vir- 
tue, fop  it  doth  not  excite  us  by  the  Worth  of  Mo- 
ral Good,  but  from  the  vain  Defire  of  Equality  or 
Pre-eminence.  And  Plato  himfelf,  though  ftiled 
Divine,  yet  delivers  many  Things  that  are  de- 
ftructive  of  moral  Honefty.  He  diflblves  the  molt 
facred  Band  of  human  Society,  ordaining  in  his 
Common-wealth  a  Community  of  Wives.  He 
allows  an  honeft  Man  to  lie  on  fome  Occafions ; 
whereas  the  Rule  is  eternal,  We  muft  not  do  Evil,  that 
Good  may  come  thereby.  In  fhort,  a  confidering  Eye 
will  difcover  many  Spots,  as  well  as  Beauties,  in 
their  moft  admired  Inftitutions  J.  They  com- 
mend 


%  Si   eos   infpiciamus  ut   Pagani,  Chriftiane    fcripfemnt ;  £ 
ut  Chriftiani,  Paganice.     Era/mm. 


in  Contriving  Ma?is  Redemption.         359 

mend  thofe  Things  as  Virtues  which  are  Vice?,  and 
leave  out  thofe  Virtues  which  are  necefiary  for  the 
Perfection  of  our  Nature-,  and  the  Virtues  they 
commend,  are  defective  in  thofe  Qualities  that  are 
requifite  to  make  them  fincere.  If  Philofophy  were 
incarnate,  and  had  expreft  the  Purity  and  Efficacy 
of  all  its  Precepts  in  real  Actions  5  yet  it  had  a- 
bundantly  fallen  fhort  of  that  fupernatural,  ange- 
lical, divine  Holinefs  which  the  Gofpei  requires. 
'Till  the  Wifdom  of  God  removed  his  Chair  from 
Heaven  to  Earth  to  inftruct  the  World,  not  only 
the  Depravation  of  the  lower  Faculties,  but  the 
Darknefs  of  the  human  Underftanding,  hundred 
Men  from  performing  their  univerfal  Duty.  The 
GofDel  alone  brings  Light  to  the  Mind,  Peace  to  the 
Conicience,  Purity  to  the  Affections,  and  Rectitude 
to  the  Life. 


CHAP.     XVIII. 

Examples  have  afpecial  Efficacy  above  Precepts  to  form 
us  to  Holinefs.  The  Example  of  Chrijl  is  meft  pro- 
per to  that  End,  being  abjolutely  per  feci,  and  accom- 
modate to  our  prefent  State.  Some  Virtues  are  ne- 
cejfary  to  our  Condition  as  Creatures,  or  to  our  Condi- 
tion in  the  World,  of  which  the  Deity  is  uncapable  \ 
and  thefe  eminently  appear  in  the  Life  of  thrift : 
They  are  Humility,  Obedience,  and  Love,  in  fuffering 
for  us.  His  Life  contains  all  our  Duties,  or  Mo- 
tives to  perform1  them.  Jefus  drift  purchafed  the 
Spirit  of  Holinefs  by  his  Sufferings,  and  confers  it 
fince  his  Exaltation.  The  fantlifying  Spirit  is  the 
Concomitant  of  Evangelical  Mercy,  the  fuperna- 
tural Declaration  of  the  Law  on  Mount  Sinai,  and 
the  natural  Difcovery  of  the  Divine  Goodnefs  in  the 

Works 


360      The  Harmony  of  the  Divine  Attributes 

Works  of  Creation  and  Providence,  were  not  accom- 
panied with  the  renewing  Efficacy  of  the  Spirit.  The 
lower  Operations  of  the  Spirit  were  only  in  the  Hea- 
(  thens.  The  philosophical  Change  differs  from  the 
Spiritual  and  Divine.  Socrates  and  Seneca  confi- 
dered.  Our  Saviour  prefents  the  ftrongefi  Induce- 
ments to  perfwade  us  to  be  holy :  They  are  proper  to 
work  upon  Fear,  Hope  and  Love.  The  Greatnefs  of 
thoje  Objetts,  and  their  Truths  are  clearly  manifejled 
in  the  GofpeL 

TH  E  fecond  Means  by  which  our  Redeemer  re- 
ftores  us  to  Holinefs,  is  by  exhibiting  a  com- 
plete Pattern  of  it  in  his  Life  upon  Earth.  For  the 
Difcovery  how  influential  this  is  upon  us,  we  mud 
confider,  That  of  all  the  moft  noble  Works,  the 
principal  Caufe  is  an  exact  Pattern  in  the  Mind  of 
the  Agent  which  he  endeavours  to  imitate ;  and 
Examples  are  of  the  fame  Nature.  He  that  defires  to 
excel  in  Painting  or  Sculpture,  mult  view  the  mod 
accomplilhed  Pieces  of  thofe  Arts.  Thus  in  Mora- 
lity, the  Confideration  of  eminent  Actions  perform- 
ed by  others,  is  of  Admirable  Efficacy  to  raife  us 
to  Perfection.  That  Examples  have  a  peculiar 
Power  above  the  naked  Precept,  to  difpofe  us  to 
the  Practice  of  Holinefs,    appears   by  confidering ; 

1.  That  they  moft  clearly  exprefs  to  us  the  Na- 
ture of  our  Duties  in  their  Subjects  and  fenfible 
Effects.  General  Precepts  form  abftract  Ideas  of 
Virtue,  but  in  Examples,  Virtues  are  made  vifibk 
in  all  their  Circumftances. 

2.  Precepts  inftruct  us  what  Things  are  our  Du- 
ty, but  Examples  afllires  us  that  they  are  poffible. 
They  refemble  a  clear  Stream  wherein  we  may  not 
only  difcover  our  Spots,  but  wafh  them  off.  Whea 
vwe  fee  Men  like  ourfelves,  whq  are  united  to  frail 

Fkih* 


tn  Contriving  Mans  Redemption.  361 
Flefh,  and  in  the  fame  Condition  with  us,  to  com- 
mand their  Pafilons,  to  overcome  the  mod  glorious 
and  glittering  Temptations,  we  are  Encouraged  ia 
our  fpiritual  Warfare. 

3.  Examples  by  a  fecret  and  lively  Incentive  urge 
us  to  Imitation.  The  Romans  *  kept  in  their 
Houfes  the  Pictures  of  their  Progenitors,  to  height- 
en their  Spirits,  and  provoke  them  to  follow  the 
Prefidents  let  before  them.  We  are  touched  in  ano- 
ther Manner  by  the  vifible  Practice  of  Saints, 
which  reproaches  our  Defects,  and  obliges  us  to  the 
fame  Care  and  Zeal,  than  by  Laws  tho'  holy  and 
good.  Now  the  Example  of  Chrift  is  mod  pro- 
per to  form  us  to  Holinefs,  it  being  abfolutely  per- 
fect, and  accommodate  to  our  prefent  State. 

1.  'Tis  abfolutely  perfect.  There  is  no  Example 
of  a  mere  Man,  that  is  to  be  followed  without  Li- 
mitation. Be  ye  Followers  of  me,  as  I  am  of  Chrift  , 
faith  the  great  Apoltle.  Nay,  if  the  Excellencies 
of  all  good  Men  were  united  into  one,  yet  we 
might  not  fecurely  follow  him  in  all  Things  •,  for  his 
remaining  Defects  might  .be  fo  dilguifed  by  the 
Virtues  to  which  they  are  joined,  that  we  fhould 
err  in  our  Imitation.  But  the  Life  of  Chrift  was 
as  the  pureft  Gold,  without  any  Allay  of  bafer 
|Metal.  His  Converfation  was  a  living  Law.  He 
did  no  Sin,  neither  was  ar.y  Guile  found  in  his  Mouth. 
He  was  holy,  harmlefs,  undefiled,  feperate  from  Sinners ; 
Heb.  vii.  26.  He  united  the  Efficacy  of  Example 
with  the  Direction  of  Precepts  •,  his  Actions  always 
anfwered  his  Words.  Chriftianity,  the  pureft  In- 
itiation 


*  Contumacia  redargui  non  poteft  fine  exemplo.  Nam  ha- 
bere non  poflunt  qua?  doceas  firmitatem,  nifi  ea  prior  feceris. 
^uiu  natura  hominum  proclivis  in  vitia,  videri  vult  non  m  :Jd 
uw  venia,  Ted  etiam  cum  ratione   peccarc.  La3.  dt  vif*  Suf. 


362      The  Harmony  of  the  Divine  Attributes 

ftitution  in  the  World,  is  only  a  Conformity  to  his 
Pattern.  The  univerfal  Command  of  the  Gofpel, 
that  comprifes  all  our  Duties,  is,  to  walk  as  Chrift 
walked. 

2.  His  Example  is  moft  accommodate  to  our 
prefent  State.  There  muft  be  fome  Proportion  be- 
tween the  Modle,  and  Copy  that  is  to  be  drawn  by 
it.  Now  the  Divine  Nature  is  the  Supreme  Rule  | 
of  Moral  Perfections.  We  are  commanded  to  be 
Holy,  as  God  is  Holy.  But  fuch  is  the  Obfcurity  of 
our  Minds,  and  the  Weaknefs  of  our  Natures,  that 
the  Pattern  was  too  high  and  glorious  to  be  exprefled 
by  us.  We  had  not  Strength  to  afcend  to  Him, 
but  he  had  Goodnefs  to  defcend  to  us :  And  in  this 
prefent  State  to  fet  before  us  a  Pattern  more  fitted 
to  our  Capacity.  Altho'  Light  is  the  proper  Object 
of  Sight,  yet  the  Radiancy  and  immenfe  Light  of 
the  Sun  in  the  Meridian  is  invifible  to  our  Sight ; 
we  more  eafily  difcover  the  Reflection  of  it  in  fome 
opacous  Body :  So  the  Divine  Attributes  are  I 
fweetned  in  the  Son  of  God  incarnate,  and  being  J 
united  with  the  Graces  proper  for  the  human  I 
Nature,  are  more  perceptible  to  our  Minds,  and 
more  imitable  by  us.  This  was  one  great  Defign  of 
his  coming  into  the  World,  to  fet  before  us  in  Do- 
ing and  Suffering,  not  a  mere  Spectacle  for  our 
Wonder,  but  a  Copy  to  be  tranfcribed  in  our  Hearts 
and  Lives.  He  therefore  chofe  fuch  a  Tenour  of 
Life  as  every  one  might  imitate.  His  Supreme  Vir- 
tue expreft  itfelf  in  fuch  a  temperate  Courfe  of 
Actions,  that  as  Abimelech  faid  to  his  Followers, 
{Judg.  ix.  48.)  Look  on  me,  and  do  likewife :  So  our 
true  Abimelech,  our  Father  and  Sovereign,  calls  up- 
on us  to  imitate  him.  The  firft  Effect  of  Predeiti- 
nation  is  to  conform  us  to  the  Image  of  the  Son, 
who  was  for  this  Znd  made  the  Firji-born  among  many 

Brethren* 


in  Contriving  Mans  Redemption.         363 

Brethren.  He  anumed  the  human  Nature,  that  we 
might  partake  of  the  Divine,  not  only  by  his  Merit 
but  Example. 

This  will  appear  more  fully  by  confidering,  There 
are  fome  Virtues  necefiary  to  our  Condition  as 
Creatures,  or  with  refpect  to  our  State  of  Trial 
here  below,  which  the  Deity  is  not  capable  of; 
and  thofe  moft  eminently  appear  in  the  Life  of 
Chrift.  I  will  inftance  in  three,  which  are  the  Ele- 
ments of  Chriitian  Perfection.  His  Humility,  in 
defpifing  all  the  Honour  of  the  World  -,  His  Obe- 
dience, in  Sacrificing  his  Will  entirely  to  God's ; 
and  his  Charity,  in  procuring  the  Salvation  of  Men 
by  his  Sufferings :  And  in  all  thefe,  He  denied  to 
his  human  Nature  the  Privilege  due  to  it  by  its 
Union  with  the  Eternal  Word. 

1.  Humility,  in  Strictnefs,  hath  no  Place  in  God  : 
He  requires  the  Tribute  of  Glory  from  all  his  Crea- 
tures. And  the  Son  of  God  had  a  Right  to  Divine 
Honour  upon  his  firft  Appearance  here  below. 
Yet  he  was  born  in  a  Stable,  and  made  fubject  to 
our  common  Imperfections.  Although  he  was  or- 
dained to  convert  the  World  by  his  Doctrine  and 
Miracles,  yet  for  the  tenth  Part  of  his  Time  he  liv- 
ed concealed  and  filent,  being  fubject  to  his  Mo- 
ther and  reputed  Father,  {Mark  vi.  3.)  in  the  fer- 
vile  Work  of  a  Carpenter.  •  And  after  his  folemn 
Inveftiture  into  his  Office  by  a  Voice  from  Heaven, 
yet  he  was  defpifed  and  contemned.  He  refufed  to 
be  a  King,  and  ftooped  lb  low  as  to  waflj  his  Difci- 
ples  Feet  •,  John  xiii.  All  this  he  did  to  inftruct  us  to 
be  meek  and  lowly,  (Matt.  xi.  29.)  to  correct  our 
Pride,  the  moft  intimate  and  radicated  Corruption 
of  Nature.  For  as  thofe  Difeafes  are  moft  incu- 
rable which  draw  Nourimment  from  that  Food 
which  is    taken  for  the  Support  of  Life  \    fo  Pride, 

that 


364    The  Harmony  of  the  Divine  Attributes 

that  turns  virtuous  Actions,  which  are  the  Matter 
of  Praife,  into  its  Nourifhment,  is  molt  difficultly 
overcome.  But  the  Example  of  the  Son  of  God, 
in  whom  there  is  an  Union  of  all  divine  and  hu- 
man Perfections,  debating  himfelf  to  the  Form  of 
a  Servant,  is  fufficient,  if  duly  confidered,  to  make 
us  walk  humbly. 

2.  Obedience  is  a  Virtue  that  becomes  an  Infe- 
riour,  either  a  Servant,  or  Subject,  who  are  juftly 
under  the  Power  of  others,  and  mull  be  comply- 
ing with  their  Will :  So  that  it  is  very  diftant  from 
God,  who  hath  none  fuperiour  to  him  in  Domi- 
nion or  Wifdom,  but  his  Will  is  the  Rule  of  Good- 
nefs  to  his  own  and  others  Actions.  Now  the  Son 
of  God  became  Man,  and  was  univerfally  obedient 
to  the  Law  of  his  Father.  And  his  Obedience  had 
all  the  Ingredients  that  might  commend  it  to  our 
Imitation.  The  Value  of  Obedience  arifes  upon 
three  Accounts  : 

1.  The  Dignity  of  the  Perfon  that  obeys :    It  is 
more  meritorious  in  an  honourable  than  in  a  mean  j 
Perfon. 

2.  From  the  Difficulty  of  the  Command  •,  it  be- 
ing no  great  Victory  over  the  Appetite  in  Obedi- 
ence, ubi  deligitur  quod  debetur,  where  the  Inftance  is 
agreeable  to  our  Affections. 

3.  From  the  Entirenefs  of  the  Will  in  obeying* 
For  to  perform  a  commanded  Action  againfl  our 
Confent,  is  only  to  be  fubject  in  the  meaner  Part  of 
Man,  the  Body,  and  to  refift  in  the  fuperiour  which 
is  the  Mind.  Now  in  all  thefe  Reipects  the  Obedince 
of  Chrift  was  perfect.  In  the  Dignity  of  the  Per- 
fon obeying,  it  exceeded  the  Obedience  of  all  the 
Angels,  as  much  as  the  Divine  Perfon  exceeded  all 
created.  The  Difficulty  of  the  Command  is  great- 
er than  ever  was  put  oa  Servant  or  Subject :    H* 

mm 


in  Contriving  Maifs  Redemption.  365 

was  obedient  to  the  Death  of  the  Crofs  ;  that  is,  Death 
with  Difhonour  and  Torment,  the  Evils  that  are 
mod  contrary  to  the  human  Nature  and  Appe- 
tite. And  the  Compleatncfs  of  his  Will  in  obey- 
ing, is  mod  evident.  For  if  Chrift  had  defired  De- 
liverance from  his  Perfecutors,  he  had  certainly- 
obtained  it.  He  tells  his  Difciples,  that  upon  his 
Requeft  his  Father  would  fend  twelve  Legions  of 
Angels  for  his  Refcue.  But  he  refigned  the  whole 
Power  of  his  Will  to  his  Father's :  Not  my  Will* 
but  thy  Will  be  done,  was  his  Voice  at  his  private  Paf- 
fion  in  the  Garden.  He  fubmitted  the  Act  and  ex- 
erciie  of  his  Will ;  Not  what  I  will,  but  what  thou 
wilt,  he  faith  in  another  Evangelift.  He  yielded 
not  only  the  Faculty,  and  Excrcife  of  his  Will  to 
do  what  God  enjoined,  but  in  that  Manner  which 
was  pleafing  to  him  ;  Not  as  I  will,  but  as  thou  wilt, 
he  exprefTes  in  the  Words  of  a  third.  Now  what  is 
there  in  Heaven  or  in  Earth  that  can  move  our  Wills 
to  entire  Obedience,  if  this  marvelous  Pattern  doth 
not  affect  us  ?  Let  the  fame  Mind  be  in  you  that  was 
in  Chrift,  faith  the  Apoftle.  How  glorious  is  it  to 
do  what  he  did,  and  what  a  Reproach  to  decline 
what  he  fuffered,  who  had  the  Holinefs  of  God 
to  give  Excellency  to  the  Action,  and  the  Infirmity 
of  Man  to  endure  the  Sharpnefs  of  the  PafTion  ! 

3.  Love  to  Mankind  is  exprefTed  by  our  Saviour 
in  a  peculiar  Manner.  For  although  God  is  infi- 
nitely good  to  us,  yet  he  doth  not  prefer  the  Hap- 
pinels  of  Man  before  his  own  BlefTednefs.  The 
Salvation  of  the  whole  World  were  not  to  be  pur- 
chafed  with  the  lealt  Diminution  of  the  Divine  Fe- 
licity. But  the  Son  of  God  fuffered  the  extreameft 
Evil,  to  procure  the  moil  fovercign  Good  for  us, 
who  were  in  Rebellion  againft  his  Laws  and  Empire. 
Briefly,  The  Life  of  Chrift  contains  all  our  Duties 

A  a  to- 


366     The  Harmony  of  the  Divi?ie  Attributes 

toward  God  and  Man  expreft  in  the  moft  perfed 
Manner,  or  Motives  to  perform  them.  We  may 
clearly  fee  in  his  Deportment,  innocent  Wifdom, 
prudent  Simplicity,  companionate  Zeal,  perfect 
Patience,  the  Courage  of  Faith,  the  Joy  of  Hope, 
the  Tendernefs  and  Care  of  Love,  incomparable  ] 
Meeknefs,  Modelty,  Humility  and  Purity.  He  j 
fpent  the  Night  in  Communion  with  God,  and  the 
Day  in  Charity  to  Men.  He  perfectly  hated  Sin, 
and  equally  loved  Souls.  The  neareft  and  readied: 
Way  to  Perfection,  is  a  ferious  Regard  to  his  Prece-  I 
dent :  For  the  Caufes  of  all  Sin  are  either  the  Defire  1 
of  what  he  defpifed,  or  the  Fear  of  what  he  fufferd. 
He  voluntarily  deprived  himfelf  of  Riches,  Honours, 
Pleafures,  to  render  them  contemptible,  and  en-  ] 
dured  Outrages  of  all  Sorts,  the  Contradiction  of  \ 
Sinners,  and  the  marpeft  Sufferings  to  make  them  % 
tolerable.  He  afcended  Mount  Calvary  to  his  \ 
Crofs,  before  he  afcended  from  Mount  Olivet  to  his  j 
Throne :  He  was  naked  before  he  was  cloathed 
with  a  Robe  of  Light,  and  crowned  with  Thorns 
before  with  Glory  J.  And  thus  he  powerfully 
teaches  us  to  follow  his  Steps  who  Juffered  for  us.  If 
a  Phyfician  of  great  Efteem,  in  a  Dileafe,  takes  a 
bitter  Potion,  it  would  perfwade  thofe  who  are  in 
the  fame  Danger  to  ufe  the  fame  Remedy.  Since 
the  Son  of  God,  to  purchafe  our  Happinefs,  denied 
himfelf  the  Enjoyment  of  worldly  Delights,  and 
endured  the  worft  or   temporal  Evils,  nothing   can 

be 


%  Cum  omnibus  vitas  officiis  juftitiae  fpecimen  prebuiflet,  ut 
doloris  quoque  patientiam,  mortifque  contemptum,  quibus  per- 
fetta  &  confummata  fit  virtus,  traderet  homini,  venit  in  manus 
impiae  nationis,  cum  &  vitare  potui/Tet  fcientia  futuri  quam  ge- 
rebat,  &  repellere  edajn  virtute  qua  jnirabilia  fecit.  Tert,  de 
Cam.  Chrift. 


in  Contriving  Mans  Redemption.         367 

be  more  effectual  to  convince  us,  that  the  Pleasures 
of  the  World  are  not  confiderable  as  to  our  lait 
End,  and  that  prefent  Afflictions  are  {o  far  from 
being  inconfiftent  with  our  fupreme  BlefTednefs, 
that  they  prepare  us  for  it.    , 

In  Jhort,  His  excellent  Example  not  only  en- 
lightens our  Minds  to  difcover  our  Duty,  but  ena- 
bles and  excites  to  perform  it.  As  the  Eye  in  be- 
holding vifible  Objects  receives  their  Image,  fo  by 
contemplating  the  Graces  that  are  confpicuous  in 
our  Redeemer,  we  derive  a  Similitude  from  them. 
We  all9  faith  the  Apoftle,  2  Cor.  iii.  18.  with  open 
Face  beholding  as  in  a  Glafs  the  Glory  of  the  Lordy  that 
is,  by  viewing  in  the  Gofpel  the  Life  of  Chrift, 
which  was  glorious  in  Holinefs,  We  are  changed  into 
the  fame  Image  from  Glory  to  Glory y  even  as  by  the 
Spirit  of  the  Lord:  That  is,  gradually  famioned  in 
Grace  according  to  his  Likenefs. 

And  what  can  more  powerfully  move  and  per- 
fwade  us  to  Holinefs,  than  to  confider  the  Prefi- 
dent  that  Chrift  hath  fet  before  us  ?  For  how  ho- 
nourable is  it  to  be  like  the  Son  of  God ,  by  Con- 
formity to  Chrift  we  partake  of  the  Divine  Per- 
fections. The  King  of  Heaven  will  acknowledge 
us  for  his  Children ;  when  we  bear  the  Refemblance 
of  our  elder  Brother.  Befides  the  motive  of  Ho- 
nour, Love  doth  ftrongly  incline  to  follow  Holi- 
nefs in  Imitation  of  our  Redeemer.  This  is  one 
Difference  between  Knowledge  and  Love,  the  Un- 
derftanding  draws  the  Object  to  itfelf,  and  trans- 
forms it  into  its  own  Likenefs  •,  thus  material  Ob- 
jects have  an  immaterial  Exiftence  in  the  Mind  when 
it  contemplates  them :  But  Love  goes  forth  to  the 
Object  loved  •,  the  Soul  is  more  where  it  loves  than 
where  it  lives  •,  that  is,  there  is  more  of  its  intel- 
lectual Preience,  its  Thoughts  and  Defiresy-and  it 
A  a  2  always 


368     The  Harmony  of  the  Divine  Attributes 

always  affects  a  Reiemblance  to  it.  Thus  Love 
humbled  God,  and  made  him  like  to  us  in  Nature  •, 
and  Love  exalts  Man,  by  making  him  like  to  God  in 
Holinefs  *,  for  it  excites  us  to  imitate  and  exprefs 
in  our  Actions  the  Virtues  of  him  who  hath  called  us 
to  his  Kingdom  and  Glory, 

3.  In  order  to  the  Reftoring  of  Holinefs  to  lapfed 
Man,  the  Lord  Chrift  purchafed  and  conveys  the 
Spirit  to  them.  A  State  of  Sin  includes  a  total  Pri- 
vation of  Holinefs,  and  an  active  Contrariety  againft 
it.  The  Sinner  is  dead  as  to  the  Spiritual  Life,  and 
as  unable  to  revive  himfelf,  as  a  Car  cafe  is  to  break 
the  Gates  of  Death  and  return  to  the  Light  of  the 
Word:  But  he  lives  to  the  fenfual  Life,  and  ex- 
prefTes  a  conflant  Oppofition  to  the  Law  of  God. 
He  is  without  Strength  as  to  his  Duty,  not  able  to 
conceive  one  holy  Thought,  or  to  excite  a  fincere 
and  ardent  Defire  towards  divine  Things ;  but  hath 
ftrong  Inclinations  of  Will,  and  great  Power  for 
that  which  is  Evil.  Now  to  reftore  Life  to  the 
dead  Soul,  and  to  conquer  the  living  Enmity  that 
is  in  it  againft  Holinefs,  no  lefs  than  the  Divine 
Power  was  requifite.  And  the  effecting  this  is  pecu- 
liarly attributed  to  the  Spirit.  Our  Saviour  tells 
Nicodemus,  John  iii.  5.  Except  a  Man  be  born  of  Wa- 
ter■,  and  of  the  Holy  Ghoft,  he  cannot  fee  the  Kingdom 
of  God.  And  the  Apoftle  faith,  Tit.  iii.  5.  That 
according  to  his  Mercy  he  faves  us,  by  the  Wafhing  of 
Regeneration,  and  by  the  Renewing  of  the  Holy  Ghoft. 
As  in  the  Creation,  where  all  the  Perfons  concur- 
red, it  was  the  Motion  of  the  Spirit  that  conveyed 
the  Life  of  Nature  •,  fo  in  the  Renovation  of  the 
World,  where  they  all  co-operate,  it  is  the  power- 
ful working  of  the  Spirit  that  produces  the  Life  of 
Grace.  He  vifits  us  in  the  Grave,  and  infpires  the 
Breath  and  Flame  of  Heaven  to  animate  and  warm 

our 


in  Contriving  Mans  Redemption.        369 

our  dead  Hearts.  'Twas  requifue  not  only  that  the 
Word  fhould  take  Flefh,  but  that  Fltfh  fhould  re- 
ceive the  Spirit  to  quicken  and  enable  it  to  per- 
form the  Acls  of  the  divine  Life.  'Tis  for  this 
Reafon  the  third  Perfan  is  frequently  (tiled  in  Scripture 
the  Holy  Spirit.  That  'Title  hath  not  an  immediate 
Refpect  to  his  Nature,  but  to  the  Operations  which 
are  affigned  to  Him,  in  the  admirable  Oeconomy  of 
our  Redemption.  'Tis  not  upon  the  Account  of  his 
effential  and  eternal  Purity,  which  is  common  to 
all  the  Perfons,  but  in  regard  of  his  Office,  to  in- 
fufe  Holinefs  into  the  depraved  Soul,  and  renew  the 
Divine  Image,  that  he  is  fo  called.  Now  Jefus 
Chriit  purchafed  the  Spirit  by  his  Humiliation  and 
Sufferings,  and  conveys  Him  to  us  in  his  Exaltation 
and  Glory. 

1.  He  purchafed  the  Spirit  by  his  Sufferings.  For 
fince  Man  fell  from  his  original  Innocence,  he  is 
juftly  deprived  of  fpecial  Grace,  that  is  neceffary 
to  heal  and  recover  him.  And  till  by  a  perfect  Sa- 
crifice Divine  Juftice  was  appeafed,  (that  had  (hut 
the  Treafure  of  Heaven)  and  the  Forfeiture  taken 
off,  he  could  not  obtain  the  Eternal  Riches.  God 
muff  be  reconciled  before  he  will  beftow  the  Holy 
Spirit  •,  a  Gift  fo  great  and  fo  precious,  the  Earneft 
of  his  peculiar  Love  and  fpecial  Favour  to  us. 
Therefore  our  Saviour  tells  his  Difciples,  John  xvi. 
7.  who  were  extreamly  afflicted  for  his  Departure 
from  them,  That  it  was  expedient  be  fhould  go  away, 
for  otherzvife  the  Spirit  would  not  come  •,  whofe  Office 
was  to  convince  and  convert  the  World.  The  De- 
parture of  Chritt  implied  his  Death  and  Alcenfion, 
both  which  were  requifite  in  order  to  the  fending 
of  him.  If  the  Blood  of  Chrift  had  not  been  (bed 
on  the  Crofs,  the  Spirit  had  not  been  poured  forth 
from  Heaven.  The  Effufion  of  the  one,  was  the 
A  a  3  Caufe 


27°      7/k  Harmony  of  the  Divine  Attributes 

Caufe  of  the  Effufion  of  the  other.  The  Rock  that 
refrefhed  the  Israelites  in  the  Defert,  did  not  pour 
forth  its  Miraculous  Waters,  till  it  was  ftruck  by  the 
Rod  of  Mofes\  to  inltruct  us,  That  Chrift  our  Spi- 
ritual Rock  muft  be  ftruck  with  the  Curfe  of  the 
Law,  the  myftical  Rod  of  Mofes,  to  communicate 
the  Waters  of  Life  to  us ;  that  is,  the  Spirit,  who 
is  reprcfented  in  Scripture  under  that  Element. 

2.  Our  Redeemer  confers  the  Spirit  after  his  glo- 
rious Exaltation  :  When   he  afcended  on   high,  he  led 
Captivity  Captive,  and  gave  Gifts  unto   Men,  Ephef. 
iv.    8.     After   his  triumph    over   Principalities  and 
Pozvers,  He  difpenied  his  Bounty  in  this  rich  Dona- 
tive.    For  the  Holy  Spirit  was  firil  given  to  Chrift 
as  the  Reward  of  his  excellent  Obedience  in  dying, 
that  was  infinitely  pleafing  to   God,  to  be  commu- 
nicated from  him    to    Men.     And  he   received  the 
Spirit  in  the  Quality  of  Mediator  upon  his  Entrance 
into  Heaven.    The  Pfalmift  declares  this  prophetical- 
ly, Pfal.  lxviii.  1 8.  Thou  haft  afcended  en  high,  thou  haft 
Jed  Captivity  Captive,  thou  haft  received  Gifts  for  Men, 
yea  for  the  Rebellious  alfc,  that   the  Lord  God  might 
dwell  among  them.     He  acquired  a  right   to   thofe 
Treafures  by  dying,  but  he  takes  PoiTeflion  of  them 
after  his  Afcenfion.     Now  he  is  Crowned,  he  holds 
forth  the  Scepter  of  his  Royalty.     Therefore   it  is 
faid,  that  when  Chrift  was  upon  the  Earth,  the  Ho- 
ly Spirit  was  not  given^  becaufe  Jefus  was  not  glorified. 
If  it  be  objected,  that  Believers,  before  the  Afcenfi- 
on of  Chrift,  were  partakers  of  the  Spirit :  The  An- 
fwer  is  clear  -9 

I.  It  was  upon  Chrift's  interpofing,  in  the  Begin- 
ning, as  Mediator,  and  with  refpedt  to  his  future 
Death  and  Afcenfion,  that  the  Spirit  was  given  to 
themt 


».  The 


in  Contriving  Mans  Redemption,  \ji 

2.  The  Degrees  of  communicating  the  Spirit 
before  and  after  the  Afcenfion  of  Chrift  are  very 
different :  Whether  we  confider  the  Gifts  of  the 
Spirit,  (2  Cor.  i.)  thofe  extraordinary  Abilities 
with  which  the  Apoftles  were  endued  •,  or  the 
Fruits  of  the  Spirit,  (Gal.  v.  22.)  the  Sanctifying 
Graces  that  are  beftowed  on  Believers,  the  Meafure 
of  them  far  exceeds  whatever  was  conveyed  before. 
The  Spirit  defcended  as  in  a  Dew  upon  the  Jewifh 
Nation,  but  it  is  now  poured  forth  in  mowers  up- 
on all  Flejh.  Now  in  the  Stile  of  Scripture,  Things 
are  faid  to  be,  when  apparently  and  eminently 
they  difcover  their  Being :  So  that  comparatively 
to  the  Power  and  Virtue  of  the  Spirit  difcover- 
ed  in  the  Church  fince  the  Glorification  of  Chrift, 
he  was  not  given  before.  All  the  former  Mani- 
festations are  obfcured  by  the  Excefs  and  Excel- 
lency of  the  latter.  And  not  only  the  Decree  of 
God,  which  is  fufficient  to  connect  thofe  Things 
that  have  no  natural  Dependance,  but  there  are 
fpecial  Reafons  for  the  Order  of  this  Difpenfa- 
tion :  For  the  great  End  of  the  Spirit's  coming, 
was  to  reveal  fully  to  the  World  the  Way  of  Sal- 
vation -,  to  difcover  the  unfearchable  Riches  of 
Grace ;  to  afTure  Men  of  Happinefs  after  this  Life, 
that  they  might  be  reduced  from  a  State  of  Re- 
bellion to  Obedience,  and  their  Affections  be  refin- 
ed and  purified  from  all  Earthlinefs,  and  made 
angelical  and  heavenly.  Now  the  principal  De- 
monftrations  which  he  ufed  to  perfwade  Men  of 
thefe  Things,  are  the  Death  and  Refurrection  of 
Chrift,  without  which  thefe  Myfteries  had  been 
under  a  Cloud.  That  the  Inftruction  therefore 
of  the  Spirit  might  be  clear  and  effectual,  it  was 
neceffary  Chrift  mould  fuller  and  enter  into  Hea- 
ven, 


372     ¥he  Harmony  of  the  Divine  Attributes 

ven,    and    accomplifh    thofe   Things    he    was   to 
teach. 

And  from  hence  we  may  obferve,  that  the 
fancYifying  Grace  of  the  Spirit  is  the  infepara- 
ble  Concomitant  of  the  evangelical  Mercy.  The 
Gofpel  and  the  Spirit  are  the  Wings  by  which 
the  Sun  of  Righteoufnefs  brings  Healing  and  Life  to 
the  World,  The  fupernatural  Declaration  of  Juf- 
tice  in  the  Law  from  Mount  Sinai  was  not  ac- 
companied with  the  Efficacy  of  Grace :  There- 
fore it  is  called  the  Miniftration  of  Death.  2  Cor. 
iii.  7.  It  conveyed  no  fpi  ritual  Strength  as  de-r 
livered  by  the  Hands  of  Mofes,  eonfidering  him 
precifely  in  the  Quality  of  the  legal  Mediator, 
but  threatned  a  Curfe  to  the  Breakers  of  it. 
All  the  Promifes  of  Mercy  fcattered  in  the 
Books  of  Mojes  belong  to  the  Covenant  of 
Grace.  The  Gofpel  is  called  the  Law  of  the 
Spirit  of  Life^  and  the  Miniftration  of  the  Spirit  -9 
that  is,  the  Spirit  of  Holinefs  and  Comfort,  from 
whom  true  and  Eternal  Life  proceeds,  is  folely 
communicated  by  it.  The  natural  Difcovery  of 
the.  Divine  Goodnefs  in  the  Works  of  Crea- 
tion and  Providence,  is  without  the  renewing 
Power  of  the  Spirit.  There  is  a  Correfpondence 
between  the  external  Revelation  of  Mercy,  and 
the  internal  Grace  of  the  Spirit  in  their  Origi- 
nal :  As  the  one  is  fupernatural,  fo  is  the  other. 
Not  but  that  the  Heathens  had  fome  fainter 
Beams  of  the  Sun  of  Righteoufnefs,  for  he  in- 
lightens  every  Man  that  comes  into  the  Worlds  and 
fome  lower  Operations  of  the  Spirit,  whereby 
they  were  reduced  from  Intemperance,  Inconti- 
nency  and  other  grofs  Vices,  to  the  Pradice  of 
feveral  Virtues  that  rcfpecT:  the   Civil  Life.     And 

pf 


in  Contriving  Mans  Redemption.  373 

of  this  we  have  an  eminent  Inftance  recorded  by  D/- 

cgenes   Laerttus\  that   Polemo,  half-drunk,  crowned 

I  with  Roles  f ,  and  in  the  Drefs  of  a   Harlot  rather 

than  of  a  Man,  coming  into  the  School   of  the  fe- 

II  vere  Zenocratus,  hearing  him  difcourfe  of  Tempe- 
rance, as  by  a  Charm,  was  fo  perfectly  changed, 
that  calling  away  the  Garland  from  his  Head,  and 
the  lafcivious  Ornaments  that  were  about  him  ;  and, 
which  was  more  confiderable,  his  vicious  Habits 
from  his  Soul  •,  he  that  entered  in  a  Reveller,  cams 
forth  a  Philofopher,  fo  corrected  and  compofed  in 
his  Manners,  that  he  was  called  the  Dorick  Tone, 
which  of  all  others  was  the  moftfolemn  and  majef- 
tical  in  the  Mufick  of  thofe  Times.  Now  this  Alte- 
ration was  wrought  by  the  Force  of  natural  Reafon, 
which  prevailed  on  him  to  renounce  thofe  fenfual 
and  bafe  Lulls,  that  were  inconfiftent  with  the  Ho- 
nour and  Peace  of  a  Man  in  this  prefent  Life  :  But 
flill  he  was  exceedingly  diftant  from  the  Purity  of 
a  true  Saint,  who  partakes  of  the  Divine  Nature^ 
and  is  inclined  in  all  his  Motions  to  God.  All 
e  Precepts  of  Morality,  to  ufe  the  Similitude 
Plutarch^  are  like  ltrong  Perfumes  that  fometimes 
■evive  thofe  that  are  in  a  Swoon  by  the  Falling-Sick- 
tiefs,  but  never  heal  them  :  So  they  may  recover 
thofe  that  are  debauched  from  the  outward  Practice 
of  thofe  ignoble  Vices  which  violate  natural  Con- 
fcience,  but  they  cannot  rectify  and  cure  the  cor- 
rupt Nature.     The  higheft  Philofophical  Change  was 

only 


f  Qualem  ilium  fuifle  ferunt,  qui  delibutus  ungueutis,  redi- 
mitus  fioribus,  fubnixus  mcretricibus,  antelucano  potu  ebrius, 
&  diurno  Cereorum  comitatus  luminc,  IMiilofophi  auditorium 
difputantis  ingreflus  eft,  quo  audito  ut  aiunr,  coronas  fenfim  de- 
traxerit,  unguenta  deterferit,  fcortis  valedixerit,  1'hilofbphus 
poftca  tantus  cvaferit,  ut  cflct  fobrietatis  exemplum,  qui  fueral 
?uuea  ebrietatis  ludibrium.  Ambrof,  dc  Elia,  k  J<jun. 


'374     tte  Harmony  of  the  Divine  Attributes 

only  from  thofe  Vices  which  were  fcandalous  in  the 
View  of  Men  ;  but  confided  with  thofe  which  were, 
though  more  fubtile,  yet  not  lefs  finful,  and  difcer- 
nible  by  the  pure  Eye  of  God.  'Twas  from  one 
Kind  of  Sin  to  another,  from  fenfual  to  fpiritual, 
Satan  caft  out  Satan  *  •,  or  from  higher  to  lower 
Degrees  of  Sin,  but  not  from  Sin  to  Holinefs.  And  al- 
though the  fame  good  Works,  as  to  the  external  Sub- 
ftance,  were  performed  by  the  Heathens  as  by  Chri- 
fttans,  yet  they  vaftly  differ  in  their  Principle  and 
End.  A  Brute  performs  all  the  A&s  of  Senfe  that 
a  Man  doth,  but  it  is  merely  from  the  fenfitive  Soul, 
that  is  of  a  lower  Order  than  that  which  animates  a 
Man.  So  in  the  Heathen  it  was  only  the  human  Spi- 
rit, excited  by  Secular  and  Private  Interefts,  Self- 
love,  fervile  Fear,  that  performed  Moral  Actions. 
But  the  Holy  Spirit,  who  infufes  Grace,  (that  is  as 
it  were  a  fecond  Soul,  to  elevate  that  which  before 
quickned  the  Body)  is  the  true  Principle  of  Chri- 
ftian  Virtues.  This  fanctifying  Spirit,  who  tranf- 
forms  us  into  the  Divine  Nature,  and  makes  an  en- 
tire  and  thorough  Change  in  the  Heart  and  Conver- 
fation,  they  did  not  receive  in  the  Way  of  Nature.  I 
Of  this  we  have  a  convincing  Proof  in  the  Exam-  I 
pie  of  the  bed  Mafters  of  Morality,  who,  by  their 
Difcourfes  or  Writings,  raifed  it  to  the  Point  of  its 
Perfection.  Socrates  the  Father  of  Philofophy  f ,  to 
whom  this  Honour  is  afcribed  among  the  Grecians, 
that  he  firft  madeWifdom  defcend  from  Heaven  to 

Earth, 


*  Aliis  peccatis  alia  peccata  vincuntur.  Caeteras  cupiditates 
hujus  unius  (nempas  glorias)  ingenti  cupiditate  preflerunt.  Aug. 
Lib.  5.  de  civ.  Dei. 

f  Kai  ouk  an  Sokrates  toiou  tos  Us  egensto,  oud  an  diephane  tes  an- 
thropines  antes  to  megetbos,  pofou  dunatai  dieltbein.  Simplic.  in  E- 
pift.  Celf. 


in  Contriving  Mans  Redemption,  375 

Earth,  becaufe  he  left  the  Study  of  Aftronomy  J, 
in  which  the  Philofophers  before  him  were  mod 
converfant,  and  applied  himfelf  to  that  which  was 
ufeful  for  the  Government  of  Life,  and  Reformati- 
on of  Manners  :  He  that  is  propounded  by  the  Gen- 
tiles as  an  unparalleled  Pattern,  as  one  that  difcover- 
ed  to  what  Degree  of  Excellency  Virtue  might 
raife  the  human  Spirit,  yet  was  guilty  of  great  Im- 
morality and  Impiety.  Thofe  who  pretend  to  have 
known  the  Retirements  of  his  Life,  accufed  him  of 
impure  Commerce  with  Akibiades  *.  He  betray- 
ed the  Chaftity  of  his  Wife,  by  giving  her  to  his 
Friend.  Plato  and  Xenopbon,  his  Admirers,  declare  his 
Compliance  with  the  common  Idolatry,  which  is 
juftly  aggravated  by  St.  Auftin^  being  againft  the 
Convictions  of  his  Confcience.  For  although,  in 
private  Difcourfe  with  his  Friends,  he  acknowledged 
but  one  God,  and  confidered  the  Sun  and  Moon  only 
as  the  Works  and  Instruments  of  the  Divine  Power, 
and  in  the  Rank  of  other  Creatures  •,  yet,  in  his  A- 
pology  before  his  Judges,  to  prevent  the  fatal  Sentence, 
he  charged  his  Enemies  to  be  guilty  of  impudent 
Falfehood,  who  accufed  him  that  he  did  not  believe 
the  Gods,  fince  he  believed,  as  all  other  Men,  that 
the  Sun  and  Mocn  were  Gods.  And  during  the 
Time  of  his  Imprifonment,  he  never  addrefTed  one 
Prayer  to  God  for  the  Pardon  of  his  Sins  •,  for  he 
had  fo  high  an  Opinion  of  his  own  Virtues,  that  he 
was  infenfible  of  his  Vices.  And  dying,  he  command- 
ed a  Cock    to  be  offered  to  Atfculapius,    that  is,    to 

the 


J  Nee    nova   inferens   Damonia,    fed    Vetera    depellens,    nee 

adolefceotiam  vitians,  led  omni    bono  pudoris  informans,  Tirtul. 

de  An.  Chriftianam  fapientiam  Socraticce    pnvi'erens.     O  fapien- 

tica  exemplum,  Lenro  eit   Philofophus.     TertuL     Apokg. 

Vid.   Xtnophon.   Memorah.   1.   4. 

*  Vid.  Tbtod.  Grcca,  affett.  Cur.  1.    12.  vid.    Plat,  Convi<v. 


•f  Ouk  oijih  op  mechri  men  toude  tou  ckronou  ego  oudteni  anthroton 
upbeimlo  oute  Beltin  etb  edioeemou  Bebiokeni.  Xenoph.  lib.  4.  Meraor. 

X  Pant  a  ta  enanpotata  os  epbilojophet  poion  elelchtbe* 

*  Vid.   Xzpbil.  in  Vita  Neronis. 

||  Pun£tum  eft  in  quo  navigatis,  in  quo  bellatis,  in  quo  regna 
difponitis,  furfum  ingentia  fpatia,  in  quorum  poileffionem  ani- 
mus admittitur.     Senee.  Lib.  1.  nat.  quaefl. 


376     The  Harmony  of  the  Divine  Attributes 

the  Devil,  under  the  Difguife  of  that  famous  Phy- 
fuian  f.  To  Socrates  I  (hall  add  Seneca:  Never  any, 
excepting  the  Sacred  Writers,  and  thofe  who  are 
inftrucled  by  them,  hath  writ  more  excellently. 
He  defcribes  Virtue  as  if  the  living  Original  were 
in  his  Bread;  but  how  dull  a  Copy  was  drawn  in 
his  Life  !  There  is  as  great  a  Difference  between  the 
Expreflion  of  it  by  his  Pen  and  by  his  Actions,  as 
between  the  lively  Picture  of  a  Face  by  a  rare  Pen- 
cil J,  and  the  rude  Draught  of  it  with  a  Coal. 
What  a  villainous  Part  did  he  act  in  exciting  Nero  to 
murder  his  Mother  *  \  and  after  writing  an  Apo- 
logy for  it,  employing  the  Colours  of  his  Rhetorick  to 
cover  one  of  the  fouleft  Blots  which  hath  appeared 
in  the  SuccefTion  of  all  Ages  ?  His  Philofophy  was  not 
a  powerful  Antidote  againft  the  Contagion  of  the 
Court.  (Vid.  Tacit.  Lib.  15.)  What  juft  Excufe  can 
there  be  of  his  Cruelty  to  his  Wife,  in  cutting  her 
Veins  that  fhe  might  die  with  him ;  from  a  vain- 
glorious Defire  to  eternize  their  Reputation  ?  And 
whereas,  among  the  whole  Chorus  of  Virtues  ||,  he 
in  a  fpecial  Manner  exalts  Magnanimity  in  the  Con- 
tempt of  earthly  Things,  and  determines,  that  the 
NecefTities  of  Nature  are  the  juft  Meafures  of  Riches 
and  Delights,  and  all  other  Things  which  the  irre- 
gular Appetites  of  Men  purfue  -9  fo  that  one  would 
think  him  an  Angel  in  Flefh,  converfing  below  to 
inflruct  the  World  how  to  be  happy  :  Yet  the  Hi- 
fiorians  of  thofe  Times  tax  him  for  infatiable  Ava- 
rice, 


in  Contriving  Mans  Redemption.  ^yy 

rice,  that  in  a  little  Time  by  unworthy  Arts  he  rak- 
ed up  an  incredible  Sum  of  Money.  Suppofing  it 
a  Calumny  that  he  forged  many  Wills  to  feize  upon 
the  Eftates  belonging  to  others,  what  excufe  can 
there  be  for  his  exceifive  Ufury,  his  forcing  the  Bri- 
tains  to  borrow  a  Millon  of  Sefierces,  and  calling 
for  it  in,  fo  much  to  their  Prejudice,  as  was  likely 
to  have  caufed  their  Rebellion  ?  What  for  his  fump- 
tuous  Palaces,  and  Gardens  of  Pleafure,  exceeding 

Ithe  Luxury  of  Nero  ?  And  all  thefe  pofieil  by  a  Man 
who  had  no  Son  to  inherit,  a  Philosopher,  a  Stoick, 
the  great  Commender  of  bleffed  Poverty.  All 
the  Apology  he  makes,  is,  that  a  wife  Man,  that  is, 
himfelf,  Non  amat  Dhitias  fed  mavult,  non  in  ani- 
mum  Was  fed  in  domum  inducit,  non  refpicit  pofjeffas 
fed  continet.  Agreeing  with  Ariftippus  a  philofophiz- 
:ng  Animal,  who  being  reproved  for  his  Entangle- 
ment in  brutifh  Love  with  a  famous  Harlot,  repli- 
ed, I  po  fiefs  her,  not  fhe  me.  The  only  Difference  is 
in  the  Matter  of  their  Affections,  the  one  was 
Riches,  the  other  Pleafure.  By  thefe  Inftances  we 
may  judge  of  the  reft  of  the  Philofophers  :  Although 
a  Vein  of  Gold  appear  in  their  Writings,  yet  their 
Lives  were  full  of  Drofs.  The  bed  of  them  are 
charged  to  have  practifed  Vice  with  thofe,  to  whom 
they  commended  the  Precepts  of  Virtue.  The  foul- 
eft  Actions  were  approved  by  fome,  and  the  moft 
excellent  condemned  by  others  that  pretended  to 
philofophical  Perfection  *.      Unnatural    Luft    was 

al- 


*  \  id.  Phil  lis  judicium  de  Platonico  convivio,  in  Lib.  de 
Vita.  Contempt,  Quanquam  illorum  fe  interna  amare  dicebant 
ea  fere  potiffimum  amabant  qu:e  bene  habitabant.  Quis  eft  eoiip 
ifte  amor  amicitix  ?  cur  neque  deformem  Adolefcentcm  quif- 
quam  amat,  nee  formofum  ienem  r  Ciar. 


378     The  Harmony  of  the  Divine  Attributes 

allowed   as   indifferent    by  Zeno   and    Chryfippus  J  * 
And  the   nobleft  Love  in    giving  Life   itfelf  for  the 
Glory  of  God  in  Martyrdom,  is  cenfured  by   Epicle- 
tus  and  Antoninus,  as  the  Effect  of  foolifh  and  incu- 
rable Melancholy  in  Chriftans,  who  were  difgufted 
with  the  World,  and  devoted  themfelves  to  Death. 
The  Spirit  of  Hoiinefs  who  forms  the  powerful  and 
lading  Habits  of  true  Virtue  in  the  Soul,    that  effec- 
tually enclines  from  the  Love  of  God,  and   with  an 
Intention   for  his  Glory,    to   obey  his  Will :    As  it 
was  purchafed  by  Jefus  Chrift,  fo  it  is  peculiar   to 
the  Difpenfation  of  the  Gofpel   that  reveals  Him. 
The  Boclrine  of  it  is    not  delivered  with  fo  much 
Pomp,  but  with  infinite  more  Efficacy  than  the  moil 
eloquent   Inftructions  of  Philofophers.      One  Plain 
Sermon,  that  reprefents  Chrift  as  Crucified  before  our 
Eyes  to  obtain  Pardon  of  Sin  for  us,    inflames  the 
Soul  with  a  more  ardent  Love  to  God  and  vehement 
hatred    of  Sin,    than  all  their  elegant  and  fublime 
Difcourfes.     There  is  the  fame  Difference  between 
their   Morals  and  the  Evangelical  Inftitution,  as  be- 
tween two  Nurfes  :    The  one  is  adorned,  and  looks 
lovely  to  the  Eye,  but  wants  Milk  to  nourifh  the  In- 
fant in  her  Arms  :  The  other  is  not  fo  amiable  in  Ap- 
pearance, but  hath  a  living  Spring  of  Milk  to  nou- 
rifh her  Child.     Philofophy  hath  the  Advantage  of 
artificial  Beauty,  but  cannot  fupply  the  Nourifhment 
that  is  necerTary  to  mantain  the  Jpiritual  Life  :     But 
the  Gofpel  affords   the  fincere  rational  Milk  to  the 
Soul,  that  it  may  grow  thereby.     'Tis  therefore  called 
the  Word  of  Life,  a  Title  that  diftinguifhes  it   from 
the  Law,  and  all  human  Inftitutions. 

4.    Jefus 

#  Venerem  nefandam  &  quofvis  Inceftus  e/Te  adiaphoro  di 
cebatit  non  folum  Epicurei,  fed  feveri  illi  Stofci,  quod  SiXtus 
Ezifiricus  nos  docet  ex  Zwffl  &  Gbryfypo* 


in  Contriving  Mans  Redemption  379 

4.  Jefus  Chrift  hath  prefented  the  ftrongeft  In- 
ducements and  Motives  to  perfwade  us  to  Holinefs. 
The  Way  which  he  takes  to  fave  us,  is  not  by  a  mere 
Ad  of  Power  to  raife  us  above  ourfelves  ;  but  he 
deals  with  us  conveniently  to  our  Frame,  in  making 
ufe  of  our  Affections  to  bring  us  to  himfelf.  And 
whereas  there  are  three  Affections  that  have  a  migh- 
ty Power  over  the  reafonable,  and  are  the  inward 
Springs  of  human  Actions,  viz.  Fear,  Hope,  and 
Love ;  He  hath  propounded  fuch  Objects  to  them 
which,  being  duly  confidered,  are  infinitely  more 
efficacious  than  any  Thing  that  may  divert  us  from 
our  Duty.  The  great  Temptations  to  Sin  are  from 
the  Terrors  or  Delights  of  Senfe,  and  to  overcome 
thefe,  he  hath  brought  to  our  Afliftance  the  Powers 
of  the  World  to  come :  That  is,  hath  revealed  the 
dreadful  Preparations  for  the  Punifhment  of  the 
Wicked,  and  the  glorious  Rewards  that  attended  the 
Godly  in  their  future  State. 

Now  to  difcover  the  Efficacy  of  thofe  Objects  for 
the   perfwading  Men  to  be  holy,  I    will    confider, 

1.  Their  Greatnefs,  as  it  is  defcribed  in  theGofpel. 

2.  Their  Truth  and  Reality,  of  which  our  Saviour 
hath  given   us   convincing  Evidence  and  Affurance. 

1.  To  excite  our  Fear,  he  threatens  Torments  ex- 
treme and  eternal.  Thefe  are  fet  forth  by  fuch  Re- 
prefentations,  as  may  imprefs  the  quickeft  Senfe  of 
them  upon  Men.  For  the  Imagination  depends  on 
fenfible  Experience,  and  is  (Irongly  affected  with 
thofe  Things  that  are  terrible  to  our  outward  Facul- 
ties. Now  Hell  is  defcribed  by  a  Worm  (Mark  ix. 
44.)  gnawing  the  moft  tender  Parts,  that  are  mod 
capable  of  Pain  ;  to  fignify  the  furious  Reflections 
of  the  guilty  Soul,  the  Sting  of  the  enraged  Con- 
fcience,  the  Torment  of  thole  perfect  Paflions  that 
continually  vex  the  Damned.     And  'tis  fet  forth  by 

Fire 


38b      The  Harmony  of  the  Divine  Attributes 

Fire  and  Brimftone,  that  is  moil  fierce  to  Senfe  *,  the 
ferious  Con  fide  rat  ion  of  which  is  enough  to  caufe 
Terror  and  Amazement  in  all  that  are  liable  to  it. 
And  if  the  fole  Apprehenfion  be  intolerable,  how 
much  more  will  the  dwelling  with  devouring  Fire^  and 
everlaliing  Burning  ?  'Tis  called  the  Blacknefs  of  Dark- 
nefs,  to  fignify  the  complete  Horror  of  that  State. 
The  Fire  hath  only  Force  to  burn,  not  to  give  any 
Light  to  mitigate  the  Obfcurity.  'Tis  called  the  fecond 
Death  *,  in  Comparifon  of  which  that  of  the  Body  is 
but  the  Shadow  of  Death.  Nothing  of  Life  re- 
mains but  the  fenfe  of  Mifery,  and  that  will  be  as 
ftrong  for  ever  as  at  the  firft  Entrance  into  it.  This 
infinitely  increafes  the  Torment,  that  it  fhall  never 
end.  The  fuffering  Soul  knows  it  fhall  be  eternal* 
and  as  fuch  it  is  felt  and  affii&s.  The  Fire  that  de- 
vours, fhall  never  fay  it  is  enough  •,  that  fad  Night 
mail  never  have  a  Morning  ;  that  horrible  Tempeft 
never  any  Calm.  The  Damned  have  no  breathing 
of  Reft  in  their  extreme  Pains,  no  Shadow  of  Hope 
to  refrefh  them  in  their  intolerable  Heat,  but  are 
under  Torment  Day  and  Night ,  for  ever  and  ever.  Rev. 
xx.  10.  Now  what  can  be  more  powerful  to  re- 
ftrain  Men  from  Sin  than  the  Terrors  of  the  Lord? 
If  the  Defires  of  carnal  and  momentary  Pleafures 
are  impetuous  and  urgent,  what  can  be  more  effec- 
tual to  give  Check  to  them,  than  the  Confideration 
that  they  are  attended  with  a  painful  Eternity,  that 
within  a  little  while  nothing  will  remain  of  the  moft 
pleafant  Lulls  but  the  Worm  and  the  Fire  ?  Thus 
one  Extreme  is  cured  by  another.  Or,  if  the  Fear 
of  Men,  who  can  inflict  but  outward  Evils,  and 
Death  on  the  Body,  at  any  Time  refifts  the  Perform* 
ance  of   our  Duty,  what  is  more   proper  to  lefTen 

the 

*  Rev.  xx.  14.  Mortui  vitee,  &  mom  fine  fine  vi&uri.  Jug* 


in  Contriving  Mans  Redemption,        381 

the  Imprefiion,  than  to  remember  how  dreadful  a 
Thing  it  is  to  fall  into  the  revenging  Hands  of  the  li- 
ving God,  who  lives  for  ever,  and  can  punifh  for  e- 
ver  ?  Thus  our  Saviour  fortified  his  Difciples  againft 
Perfecution,  Luk.  xii.  4,5.  I fay  unto  you,  my  Friends , 
Be  not  afraid  of  them  that  kill  the  Body,  and  after  that 
have  no  more  that  they  can  do  -,  hut  I  will  forewarn  you 
whom  yw  (hall fear :  Fear  him  which,  after  he  hath  kil- 
led, hath  Power  to  cafi  into  Hell ;  yea,  I  fay  unto  you  fear 
him.  Eternal  Damnation  is  infinitely  more  fearful 
than  temporal  Death.  As  the  Rod  of  Mofes  de- 
voured the  Rods  of  the  Magicians  •,  fo  the  Fear  of 
Hell  overcomes  the  Fear  of  Death,  and  all  the  Tor- 
ments which  end  with  this  Life. 

I  (hall  add  farther,  to  (hew  how  fit  an  x^rgument 
uuto  work  on  Mankind  -,  That  ufually  the  Fear 
■jt  Evil  more  deeply  affects  than  the  Hope  of  Good. 
When  the  Imagination  is  violently  (truck  with  an 
Object,  it  hath  a  mighty  Force  to  turn  the  Mind  and 
Will  itfelf.  Therefore  Laws  are  fecured  by  Pu~ 
nilriments,  not  by  Rewards.  Indeed  the  Fear  of 
Hell  at  firft  difpofes  us  for  the  Love  of  Heaven  :  To 
efcape  the  one  we  fly  to  the  other.  As  the  Virtue  of 
theLoadftone  is  increafed  by  arming  it  with  Iron, 
which  although  it  hath  no  attractive  Power  in  itfelf, 
yet,  by  Conjunction,  it  makes  the  others  more  forci- 
ble: So  the  Promife  of  Heaven  makes  a  Itrorger 
Imprefiion  upon  us  by  the  Threatning  of  Hell  to  all 
that  defpife  it.  Were  it  not  for  the  Torments  of 
Hell  (which  are  more  eafily  conceived  by  us  whijft 
we  are  cloathed  with  Flefh,  than  celeftial  Joys,  and 
Therefore  more  ftrongly  affect  us)  Heaven  would 
be  neglected,  and  be  as  empty  of  Saints  as  it  is  full 
of  Glory.  To  awaken  us  out  of  the  deep  Lethar- 
gy of  fenfual  Lufts,  the  moil  pleafant  Mufick  is 
ineffectual,  nothing  lefs  is  requifite  than  cutting 
and  Scarifying.  B  b  And 


382     The  Harmony  of  the  Divine  Attributes 

And  not  only  thofe  that  begin  and  firit  enter  in 
the  Ways  of  Godlinefs,  but  thofe  who  are  advanced 
in  Chriftianity,  have  need  of  this  Bridle.  For  there 
are  fome  Temptations  wherein  the  Flefh  affaults  the 
Spirit  with  that  Violence,  that  Love  itfelf  is  oblig- 
ed to  call  in  Fear  to  its  Afiiftance,  as  being  more 
proper  to  reprefs  its  inordinate  Motions.  'Tis  only 
in  Heaven  that  perfect  Love  will  confume  all  Con- 
cnpifcence,  and  caft  out  Fear  of  Judgment ;  but  whilft 
we  are  encompaffed  with  Temptations,  we  mud  not 
think,  under  the  Pretext  of  a  more  raifed  Spiritua- 
lity, that  the  Fear  of  Hell  is  either  unbecoming  or 
unneceiTary.  'Tis  not  unworthy  a  Child  of  God  to 
employ  all  the  Motives  of  the  Gofpel.  We  are 
commanded  to  work  out  our  own  Salvation  with  fear 
and  tremblings  Phil.  ii.   12. 

But  the  opening  of  Hell  to  our  View  is  not  fuffiri- 
ent  alone  to  make  us  holy.  For  the  ftrongeft  Ter- 
rors, although  they  reftrain  from  the  outward  for- 
bidden Aft,  yet  do  not  change  the  Heart.  According 
to  that  of  St.  Aaftin^  Inaniter  fe  victcrem  putat  efje 
feccati  qui  pcen#  timore  nonpeccat  \  quia  etfinon  impletur 
for  is  negotium  mala  cupiditatis,  ipfa  tamen  cupiditas  intus 
efthoflis  •,  that  is,  the  Fear  of  Punifhment  can  never  make 
us  truly  victorious  over  Sin  •,  becaufe,  altho'  we  do  not 
actually  accomplifh  the  Defires  of  the  corrupt  Will, 
yet  the  corrupt  Will  is  (till  an  Enemy  that  lives  with- 
in, and  is  only  deftroyed  by  the  Love  of  Holinefs, 
which  allures  us  by  the  excellent  Reward  that  is  pro- 
xnifed  to  it.  Befides,  Fear  is  a  violent  Paflion,  to 
which  Nature  is  repugnant  •,  10  that  although  its 
Power  is  great,  yet  not  conitant.  How  ftrong  io- 
ever  the  Force  is  by  which  a  Stone  is  thrown  up- 
wards, yet  the  Im predion  is  weakned  by  degrees, 
and  overcome  by  the  natural  Weight  of  the  Stone, 
whereby  it  falls  to  the  Center.  So  the  human  Na- 
ture 


in  Contriving  Mans  Redemption]  383 

ture  refills  Fear,  and  leffens  its  Impetuoufnefs  fo  far, 
that  frequently  it  returns  to  fenfual  Lulls  :  There- 
fore, that  the  Law  of  the  Spirit  may  be  perfect  and 
liable,  it  mud  be  confirmed  by  the  Hopes  of  Heaven. 
As  the  natural,  fo  the  fpiritual  Life  mull  be  nou« 
rimed  by  grateful  Food  -,  it  is  not  preferved  with  A- 
loes  or  Wormwood.     For  this  Reafon  our  Saviour, 

2.  To  encourage  and  raife  our  Hopes,  offers  to 
us  a  Reward  infinitely  valuable  :  For  as  God  is  infi- 
nite, fuch  is  the  Happinefs  he  bellows  on  his  Favou- 
rites. 'Tis  deicribed  to  us  in  Scripture  under  the 
moll  enamouring  Reprefentations  ^  as  a  State  of 
Peace  and  Love,  of  Joy  and  Glory. 

The  Prince  of  Peace  reigns  in  the  Holy  Jerufalem  that 
is  above,  and  preferves  an  everlafling  Serenity  and 
Calmnefs.  The  mutinous  Spirits  that  rebelled  were 
prefently  chafed  from  thence,  into  this  lower  Regi- 
on where  they  brought  Trouble  and  Diforder.  He 
tnaketh  Peace  in  high  Places.  The  Peace  of  Heaven 
is  like  the  Chryjial  Sea  before  the  Throne  of  the  Lamh^ 
which  no  unquiet  Agitation  ever  Troubles  or  dis- 
turbs. 

An  inviolable  Love  unites  all  his  Subjects,  no  Di- 
vifion  or  Jealoufy  difcompofes  their  Concord.  They 
?njoy  without  Envy  :  For  infinite  BlelTednefs  is  not 
fiminifhed  by  the  number  of  PolTefTors.  The  Inheri- 
ance  in  Light  is  communicated  to  all.  Although  the 
Angels  are  diflinguiihed  by  their  feveral  Orders  and 

t/Iiniflrations,  as  Seraphims  and  Cherubims,  Thrones 
nd  Powers,  yet  a  Chain  of  Holy  Love  binds  all 
heir  Affections  together.  And  though  the  Saints 
nine  with  different  Degrees  of  Glory,  yet,  as  in  a 
Chorus  of  Mufick,  the  different  Voices  make  one  en- 
re  Harmony  :  So  Love,  that  ever  continues,  unites 
leir  Wills  in  a  delightful  harmonious  Agreement, 
'he  Millions  of  celeflial  Inhabitants  compofe  but 
B  b  •?.  one 


384      The  Harmony  of  the  Divine  Attributes 

one  Society,  Love  mixing  in  one  Mafs  of  Light  and 
Glory  all  their  Underdandings  and  Wills. 

And  fmce  all  true  Joy  and  Sweetnefs  fprings  from 
Love,  it  is  impofiible  but  they  mud  feel  unfpeakable 
Complacency,  in  the  reciprocal  Exercife  of  fo  Holy 
and  pure  an  Affection.  But  principally,  their  Joy 
arifes  from  the  Pofleffion  of  God  himfelf,  by  the 
cleared  Knowledge  and  pureft  Love  of  his  Excellen- 
cies. They  fee  him  as  he  is,  1  John  iii.  2.  Sight  is 
the  mod  fpiricual  and  noble  Senfe,  that  gives  the 
mod  didinct  and  evident  Difcovery  of  its  Objects. 
The  Soul  in  its  exalted  State,  fees  the  King  in  his 
Beauty,  all  the  Perfections  of  that  infinitely  glori- 
ous and  bleffed  Nature  in  their  Brightneis  and  Pu- 
rity. And  this  Sight  caufes  the  mod  ardent  Love, 
by  which  there  is  an  intimate  and  vital  Union  be* 
tween  the  Soul  'and  its  Happinefs ;  and  from  hence 
fprings  perfect  Delight :  In  thy  Prefence  is  Fuhefs  of 
Joy,  Pfal.  xiv.  11.  It  expels  all  Evil  that  would  im- 
bitter  and  leffen  our  Felicity.  And  this  is  an  admi- 
rable Privilege  for  the  human  Nature,  that  is  fo 
fenfible  of  Trouble.  All  Complaints  and  Cries, 
(Rev.  xxi.  4.)  all  Sighings  and  Sorrows  are  forever 
bammed  from  Heaven.  If  the  Light  of  the  Sun  be 
fo  pleafant,  that  every  Morning  revives  the  World, 
and  renders  it  new  to  us  which  was  buried  in  the 
Darknefs  of  the  Night  •>  how  infinitely  pleafant 
will  the  Light  of  Glory  be,  that  difcovers  the  ab- 
folute  and  univerfal  Excellencies  of  the  Deity,  the 
Beauty  of  his  Holinefs,  the  Perfection  of  his  Wif- 
dom,  the  Greatnefs  of  his  Power,  and  the  Riches 
of  his  Mercy  ?  How  inexpreffibly  great  is  the  Hap- 
pinefs that  proceeds  from  the  Illumination  of  a  pu- 
rified Soul,  when  fuch  is  the  Amiablenefs  of  God, 
that  his  infinite  and  eternal  Felicity  arifes  from  the 
Fruition  of  himfelf  ?    The  Joy  of  Heaven  is  fo  full 

And 


in  Contriving  Mans  Redemption.  38$ 

and  fatisfying,  that  a  thoufand  Tears  there^  are  but  as 
one  Bay.  Inferior  earthly  Goods  prefently  lofe  the 
Flower  of  Novelty ',  and  languifh  in  our  Enjoyment 
of  them  :  Variety  is  necefTary  to  put  an  Edge  upon 
our  Appetites,  and  quicken  our  Delights  •,  becaufe 
they  are  imperfect,  and  fall  fhort  of  our  Expecta- 
tion. But  the  Objeft  of  our  Blefifednefs  is  infinite- 
ly great,  and  produces  the  fame  pure  and  perfect 
Joy  for  ever.  After  the  longeft  Fruition  it  never 
cloys  or  fatiates,  but  is  as  frefli  and  new  as  at  the 
firfl  Moment. 

And  that  which  is  the  peculiar  Pleafure  of  the 
Redeemed,  is,  that  they  jh all  be  with  Chrift,  and  fee 
his  Glory,  John  xvii.  24.  What  a  marvellous  Joy  will 
fill  our  Hearts,  to  lee  our  Bleflfed  Saviour,  who 
fuffered  fo  much  for  us  on  Earth,  to  reign  in  Hea- 
ven ?  Here  he  was  in  his  Enemies  Hands  ;  there  he 
hath  them  under  his  Feet.  Here  he  was  in  the 
Form  of  a  Servant  ;  there  He  appears  in  the  Form  of 
God,  adorned  with  all  the  Marks  of  Majefty.  Here 
he  was  under  the  Cloud  of  his  Father's  Difplea- 
fure  •,  there  he  appears .  as  the  Brightvefs  of  his 
Glory.  Here  he  was  ignominioufly  crucified;  there 
he  is  crowned  with  Immortal  Honour.  Now  con- 
fidering  the  ardent  Affections  which  the  Saints 
have  to  their  Redeemer,  the  Contemplation  of  him 
in  this  glorious  State  mud  infinitely  ravifh  their 
Hearts :  Efpecially,  if  we  coniider  that  the  Exal- 
tation of  Chrift  is  theirs.  The  Members  triumph 
when  the  Head  is  crowned  :  His  excellent  Glory 
reflects  a  Luftre  upon  them,  and  by  the  Sight  of  it 
they  are  changed  into  his  Likencfs.  If  the  im- 
perfect!, and  dim  Sight  of  his  Divine  Virtues  in  the 
Gofpel  hath  a  Power  to  change  Believers  into  his 
Image  from  Glory  to  Glory,  how  much  more  the  Vi- 
fion  of  his  unveiled  Face  ?  Our  Graces  here  are 
B  b  3  but 


3 §6     The  Harmony  of  the  Divine  Attributes 

but  as  the  rude  Draught  and  firft  Colours  of  the 
Divine  Image,  that  fliall  then  be  in  its  Perfection. 
We  know  that  when  he  appears,  we  jhall  be  like  him, 
for  we  Jhall 'fee  him  as  he  is ,.  i  John  iii.  2.  The  Simi- 
litude between  the  Saints  above  and  Chrift,  is  fo 
exact,  that  if  one  fnould  enter  into  the  Kingdom 
of  Heaven,  and  were  not  directed  by  the  Light 
of  that  Place,  he  would  be  apt  to  think  every  glo- 
rified Saint  he  meets  to  be  more  than  a  Creature. 
St.  John,  the  beloved  of  Chrift,  and  as  clear-fight- 
ed  as  any  of  the  Apoftles,  miftook  an  Angel  for 
God  ;  and  would  have  adored  him,  although  he  did 
'not  appear  in  his  full  Glory.  The  Kingdoms  of 
the  World,  with  all  their  Splendour,  are  no  more 
in  Compare  to  it,  than  a  dead  Spark  to  the  Sun  in 
its  Brightnefs.  The  very  Bodies  of  the  Saints 
fhall  be  raifed  from  the  Grave,  and  beautified  with 
eternal  Ornaments :  They  (hall  be  Companions 
with  the  Angels,  and  conformed  to  the  glorious 
Body  of  Chrift.  Briefly,  in  the  Prefent  State  we 
are  not  capable  to  receive  the  full  Knowledge  of 
Heaven  :  What  we  underftand  is  infinitely  defina- 
ble, but  the  moft  glorious  Part  is  ftill  undifcover- 
ed.  The  Apoftle  tells  us,  1  Cor.  ii.  9.  Eye  hath  not 
feen,  nor  Ear  heard,  neither  hath  it  entered  into  the 
Heart  of  Man  to  conceive,  what  God  hat  b  prepared  for 
thofe  that  love  him.  All  that  is  beautiful  or  fweet 
here,  is  but  a  Shadow  of  that  Glory,  a  Drop  of 
that  vaft  Ocean  of  Delights.  For  all  that  is  de- 
firable  in  the  Creatures,  and  is  difperfed  among 
them,  is  united  in  God  as  the  Original  in  an  infinite 
and  indeficient  Manner;  with  all  the  Prerogatives 
that  the  Creatures  have  not.  Celeftial  Bleffednefs 
as  much  exceeds  our  mod  raifed  Thoughts,  as  God 
is  more  glorious  in  himfelf  than  in  any  reprefen- 
tations  made  of  him  by  the  Shadows  of  our  earth- 


■in  Contriving  Mans  Redemption,  387 

\y  Imaginations.  There  is  a  greater  Difpropor- 
tion  between  the  Condition  of  a  Saint  on  Earth 
and  in  Heaven,  than  between*  the  Life  of  an  Infant 
in  the  Womb,  and  of  the  fame  Perfon  when  ad- 
vanced to  the  Throne,  and  attended  with  the  No- 
bility of  a  Nation.  St.  John  declares.  1  John  iii.  2., 
Now  we  are  the  Sons  of  God,  but  it  doth  not  appear 
what  we  jhall  be.  Who  knows  the  full  Signification 
of  being  Heirs  of  God,  and  Joint- heirs  with  Chrift,  of 
partaking  in  that  glorious  Reward  which  is  given 
to  him  for  his  great  Services  to  the  Crown  of  Hea- 
ven ?  Who  can  tell  the  Weight,  the  Number  and 
Meafure  of  that  BlefTednefs  ?  To  him  that  overcomes , 
faith  our  Redeemer,  Rev.  iii.  21.  will  I  grant  to  Jit 
with  me  in  my  Throne,  even  as  I  alfo  overcame,  and 
am  Jet  down  with  my  Father  in  his  Throne.  We  have 
Reafon  to  break  forth  in  the  Language  of  the  PJal- 
wift,  How  great  is  thy  Goodnefs  which  thou  haft  laid 
up  for  thofe  that  fear  thee  ?  and  fuppiy  the  Defects 
of  our  Underftanding  with  a  holy  Admiration, 
that  is  the  only  Meafure  of  thofe  Things  that  are  a- 
bove  our  Meafure. 

Befides,  the  Reward  as  in  Excellency  it  is  Divine," 
fo  in  Duration  it  is  perpetual.  Heaven  is  an  Inheri- 
tance as  fafe  as  great.  Here  we  are  fubject  to 
Time,  that  carries  us  and  all  our  Goods  down  its 
fwift  Stream  •,  but  there  Eternity,  that  is  fixed  and 
unchangeable,  embraces  us  in  its  Bofom.  We  fhall 
be  fecure  and  at  Reft,  for  no  Perfon /W/  take  away 
cur  Crown  •,  we  Jhall  reign  for  ever  and  ever,  Rev.  xxii. 
5.  At  God's  right  Hand  are  Pleafures  for  evermore \ 
(Pfal.  xvi.  11.)  that  can  never  abate  or  end.  As 
his  Liberal  Hand  beftows,  fo  his  Powerful  pre- 
ferves  our  Happinefs.  The  BleflTed  fhr.ll  fing  ever- 
lafting  Hymns  of  Glory,  and  Songs  of  Thankf- 
giving  to  the  Great  Creator,  Redeemer,  and  Sanc- 

tifier, 


388     The  Harmony  of  the  Divine  Attributes 

tifier,  who  hath  prepared  and  purchafed  that 
Felicity  for  them,  and  hath  brought  them  to  the 
fecure  PofTeflion   of  it. 

Now  can  there  be  a  more  powerful  Motive  to 
Obedience,  than  infinite  and  eternal  Bleflednefs  ? 
what  can  pretend  to  our  Affections  in  Competition 
with  it  ?  Carnal  Pleafures  only  gratify  our  viler 
Part  the  Body,  in  its  vileft  State  ;  but  the  Joys  of 
Heaven  are  Spiritual  and  Sublime,  and  proporti- 
oned to  our  nobleft  and  mod:  capacious  Faculties. 
Earthly  Delights  cannot  fatisfy  our  Senfes,  but  the 
Peace  of  Gcd  pajjes  Under  ft  anding.  One  Hour's  En- 
joyment of  it  is  better  than  an  Eternity  fpent  in 
the  Pleafures  of  Sin.  What  inexcufable  Madnefs 
is  it  to  prefer  painted  Trifles  before  that  inestima- 
ble Treafure  ?  Who  can  truly  believe  there  is  fuch 
an  excellent  Glory,  but  he  mud  love  it  and  vigo- 
roufly  endeavour  to  obtain  it  ?  Who  would  not 
go  to  the  celeitial  Canaan^  though  the  Way  lies 
through  a  Wildernefs  where  no  Flower  or  Fruit 
grows  ?  All  temporal  Evils  are  not  only  to  be  en- 
dured, but  chearfully  embraced  in  order  to  the 
pofTeffing  of  it,  TheApoftle  tells  us,  Rom.  viii.  / 
reckon  that  the  Sufferings  of  the  prefent  Time^  are  not 
comparable  with  the  Glory  that  /hall  be  revealed  in  us. 
And  he  was  the  moll  fit  Perfon  to  make  the  Com- 
parifon,  having  made  Trial  of  both  States.  For 
he  was  a  Man  of  Sorrows,  that  had  pad  through 
Afflictions  of  all  Kinds,  and  he  was  raviihed  up  to 
Paradife,  where  he  heard  thofe  Things  that  exceed 
all  Expreffions  of  human  Words.  Now  after  a 
ferious  Eftimate,  he  declares  (2  Cor.  iv.  17.)  that 
the  Eternal  Weight  of  Glory  ^  infinitely  out-ballances  the 
light  and  moment  any  troubles  of  this  Life.  Thus,  from 
what  hath  been  faid  concerning  the  greatnefs  of  the 
Recompences  hereaftera    we  may  underfland   how 

powerful 


in  Contriving  Mans  Redemption.         3 80 

powerful  they  are  to    deter  Men  from  Sin,  and  to 
allure  them  to  Holinefs. 

2.  That  thefe  Objects  may  be  effectual,  our  Sa- 
viour hath  clearly  revealed  them,  and  given  us  con- 
vincing Evidence  and  Affurance  of  their  Reality. 
The  Heathens  had  only  fome  Glimmerings,  and 
Sufpicions  of  a  future  State  :  They  were  under 
Doubts  concerning  the  Nature  of  the  Soul,  whe- 
ther mortal  or  incorruptible,  wavering  between 
the  AfTent  and  Denial ;  and  inclining  to  this  or  that 
Part,  as  Senfe  perfwaded  them  to  believe  them- 
felves  only  as  Brutes,  or  Reafon  to  acknowledge 
themfelves  Men.  Socrates,  J  before  his  Judges, 
fpeaks  as  one  that  defired  Immortality  *,  and  in  his 
laft  Difcourfes  to  his  Friends,  he  endeavours  to  per- 
iwade  them,  but  could  not  conquer  his  own 
Doubts,  nor  afllire  himfelf.  All  his  Difcourfes 
end  in  Conjectures  and  uncertain  Gueffes.  Befides, 
the  Hell  which  they  fancied,  was  made  up  of  fuch 
ridiculous  and  fenfelefs  Terrors,  that  could  only 
affect  Children  who  were  not  arrived  to  the  perfect 
Ufe  of  Reafon.  And  their  Apprehenfions  of  Hap- 
pinefs  in  the  next  Life  were  fo  extravagant,  that 
what  the  Philofopher  faid  in  general  of  Hope, 
that  it  is  the  Dream  of  waking  Men,  is  more  juft- 
ly  applicable  to  the  Hope  of  the  Heathens,  in  re- 
fpect  of  the  future  Reward.  For  as  the  Illufions  of 
a  Dream  have  many  times  a  real  Subject,  but  envi- 
roned with  fo  many  fantaftick  Imaginations  as 
fpoils  all  the  Proportions  of  it;  fo  their  Opinion 
had  a  Foundation  in  Truth,  but  was  mixed  with 
many    Errors    inconfiftent    with    perfect    Felicity. 

And 


t  Vid.  Apol.  &  Pliasd.  Platonii  Socrat.  Et  contum  tc  S/y* 
gio  ranas  in  gurgite  nigras,  Atque  una  tranfire  vadum  tot  mil- 
ha  cymba,  Nee  pucri  credunt,  nifi  qui  nondumore  lavantur. 


390     The  Harmony  of  the  Divine  Attributes 

And  as  the  Pleafure  of  a  Dream  is  flight  and  va- 
nifhing,  fo  the  uncertain  Expectation  of  Felicity 
did  but  lightly  touch  their  Spirits.  Briefly,  they 
had  no  true  Knowledge,  no  firm  Belief  of  eter- 
nal Bleflednefs  in  the  Viflon  of  God,  nor  of  the 
endlefs  Torments  in  Hell  -,  and  wanting  thofe 
great  Principles,  from  whence  the  Rules  and  Power 
to  live  in  a  holy  Manner  are  derived,  they  fell  fhort 
of  that  Purity  which  is  a  neceffary  Qualification  to 
prepare  Men  for  Heaven.  They  were  in  a  confufed 
Labyrinth,  without  true  Light  or  Guide,  intang- 
led  with  miferable  Errors,  and  Humbled  every  Step 
whilft  they  fought  after  Happinefs :  But  the  Lord 
Chrift  hath  inftructed  the  World  concerning  thofe 
invifible  future  Recompences.  He  hath  exprefly 
threatned  whatever  is  to  be  feared  by  Man  as  a 
rational  or  ienflble  Creature,  the  Worm  that  never 
dies,  and  the  Fire  that  Jhall  never  be  quenched^  in  cafe 
of  Difobedience  •,  and  he  hath  promifed  whatever 
is  to  be  hoped  for,  in  cafe  of  Obedience.  The 
Wrath  of  God  is  revealed  from  Heaven,  in  the  Gof- 
pel,  againfi  all  Ungodlinefs  and  Unrighteoufnefs  of 
Men,  Rom.  i.  18.  And  our  Saviour  hath  brought 
Life  and  Immortality  to  Light,  2  Tim.  i.  10.  He 
hath  declared  the  Nature  and  Quality  of  Eternal 
Life  :  That  it  confifts  in  the  moil  perfect  Ads  of 
our  raifed  and  mod:  receptive  Faculties,  upon  the 
moil  excellent  Objects  •,  That  it  contains  perfect 
Holinefs  and  pure  Felicity,  being  for  ever  diftant 
from  the  Infirmities  and  Defilements  of  our  mortal 
State.  He  hath  revealed  as  the  Quality,  fo  the  Ex- 
tent of  it,  relating  to  the  Body  as  well  as  the  Soul. 
Whereas  the  Philofophers  of  feveral  Sects,  the  Aca- 
demicks,  Stoicks,  Epicureans,  labouring  with  alltheForc« 
of  their  Underftanding,  formed  a  Felicity  accord- 
ing to  their  Fancies,    which   was    either  wholly 

fenfualj 


in  Contriving  Mans  Redemption]  391 

fenfual,  or  elfe  but  for  half  of  Man  :  For  of  the 
Refurrection,  and  confequently  the  Immortality  of 
the  Body,  not  the  lead  Notice  for  many  Ages  ever 
arrived  to  them.  Our  Saviour,  who  alone  had  the 
Words  of  Eternal  Life,  hath  promifed  a  Happinefs 
that  refpects  entire  Man :  The  Soul  and  the  Body 
-which  are  his  effentiul  Parts,  fhall  be  united  and  en- 
dued with  all  the  glorious  Qualities  becoming  the 
Sons  of  God.  And  of  all  this  he  hath  given  to 
the  World  the  higheft  Aflurance  :  For  he  verified 
his  Doctrine  by  his  own  Example  •,  rifingfrom  the 
Grave,  and  appearing  to  his  Apoflles  crowned  with 
Immortality,  and  vifibly  afcending  before  them  to 
Heaven.  Since  there  is  no  greater  Paradox  to  Rea- 
fon  than  the  Refurrection,  which  feemed  utterly 
incredible  to  Men,  and  not  to  be  the  Object  of  a 
rational  Defire  ;  God  by  raifinghim  from  the  Grave, 
hath  given  the  moft-convincing  Argument  that  our 
Redeemer  was  fent  from  him,  to  acquaint  the 
World  with  the  future  State.  Thus  the  Apoftle 
fpeaks  to  the  Athenians,  Ads  xvii.  30.  The  Times  of 
Ignorance  God  winked  at,  but  now  commandeth  all  Men 
every  where  to  repent  \  becaufe  he  hath  appointed  a 
Day,  wherein  he  will  judge  the  World  in  Rightecufnefs, 
by  that  Man  whom  he  hath  ordained,  whereof  he  hath 
given  Ajjurance  unto  all  Men,  in  that  he  hath  raifed 
him  from  the  Bead.  Jefus  (Thrift,  who  was  attefted 
from  Heaven  to  be  the  Son  of  God  by  that  great 
and  powerful  A 61,  declared  the  Recompences  that 
fhall  attend  Men  after  Death  •,  therefore  a  full  and 
perfect  AlTent  is  due  to  his  Teftimony.  Hell  with 
all  its  Dread  and  Terror  is  not  a  Pi6ture  drawn  by 
Fancy  to  affright  the  World,  but  is  revealed  by 
him  whofe  Words  fhall  remain  when  Heaven  and  Earth 
fhall  pafs  away.  The  Heavenly  Glories  are  not  the 
yiiionii  of  a  contemplative  Perfon  that  have  no  Ex- 

iftence, 


392     The  Harmony  of  the  Divine  Attributes 

ritence,  but  are  great  Realities  promifed  by  him, 
who  as  he  died  to  purchafe,  fo  he  rofe  to  witnefs 
the  Truth  of  them.  And  to  bring  thefe  Great 
Things,  that  are  feparate  and  diftant  from  this 
prefent  State,  nearer  to  us ;  He  fometimes  caufes 
Hell  to  rife  up  from  beneath,  and  rlalh  in  the  Face  of 
fecure  Sinners,  that  they  may  break  off  their  Sins 
by  Repentance ;  and  fometimes  he  opens  Heaven 
from  above,  the  Paradife  of  true  Delights,  and 
fends  down  of  the  precious  Fruits  of  the  Sun,  of  the 
precious  Things  of  the  lafting  Hills,  that  by  the  Sight 
of  their  Beauty,  and  the  Tafte  of  their  Sweetnefs, 
we  may  for  ever  abhor  the  Pleafures  of  Sin.  By  the 
frequent  and  fenfible  Experience  of  the  Truth  of  the 
Gofpel,  in  its  Threatnings  and  Promifes,  innumera- 
ble Perfons  have  been  converted  from  Sin  to  Ho- 
linefs,  from  Earth  to  Heaven,  from  Vanity  to  Eter- 
nity. 

3.  Love  is  a  prevalent  Affection,  ftronger  than 
Death;  and  Kindnefs  is  the  greateft  Endearment 
of  Love.  Now  the  Lord  Jefus  expreffed  fuch  ad- 
mirable Love  to  us,  that  being  duly  confidered,  it 
cannot  but  infpire  us  with  Love  to  him  again,  and 
with  a  grateful  Defire  to  pleafe  him  in  all  Things. 
He  defcended  from  Heaven  to  Earth,  and  deliver- 
ed himfelf  to  a  fhameful  Death,  that  he  might  re- 
deem us  from  all  Iniquity,  and  purify  unto  himfelf  a 
peculiar  People  zealous  of  good  Works.  Tit.  ii.  14. 
And  what  Argument  is  more  powerful  to  caufe  in 
us  a  ferious  Hatred  of  Sin,  than  the  Confederation 
of  what  Chrift  hath  fuffered  to  free  us  from  the 
Punifhment  and  Power  of  it  ?  If  a  Man  for  his 
Crimes  were  condemned  to  the  Gallies,  and  a 
Friend  of  his,  who  had  been  extremely  injured  by 
him,  mould  ranfom  him  by  a  great  Sum  5  when 
the  guilty  Perfon  is  reftored  to  Liberty,    will  he 

not 


s 


in  Contriving  Mans  Redemption  393 

not  blufh  for  Shame  at  the  Memory  of  what  he  hacb, 
ne  ?  But  how  much  more  if  his  Friend  would 
fTer  for  him  the  Pains  and  Infamy  of  his  Slave- 
?  If  any  Spark  of  Humanity  remain  in  him,  can 
he  ever  delight  himfelf  in  thofe  Actions,  which 
made  i'uch  a  Benefit  neceffary  to  him  ?  Now  we  were 
riot  redeemed  with  corruptible  Things ,  as  Silver  and 
Gold,  from  our  vain  Converfation,  the  molt  for- 
did and  deplorable  Captivity)  but  with  the  precious 
Blood  of  Chrift,  as  a  Lamb  without  Blemijh  and  without 
Spot,  i  Per."  i.  18,  19.  And  is  it  pofliblefor  a  Chris- 
tian to  live  in  thofe  Sins  for  which'  Chrift  died  ? 
Will  not  Love  caufe  an  humble  Fear,  left  he  fhould 
fruflrate  the  great  Defign,  and  make  void  the 
mod  blefTed  Effect  of  his  terrible  Sufferings  ?  Why 
cid  be  redeem  us  with  fo  excellent  a  Price  from  our 
cruel  Bondage,  but  to  reftore  us  to  his  free  Service  ? 
Why  did  he  vindicate  us  from  the  Power  of  the 
Ufurper  to  whom  we  were  Captives,  but  to  make 
us  Subjects  to  our  natural  Prince  ?  Why  did  he 
purify  us  with  his  molt  precious  Blood  from  our 
deadly  Defilements,  *  but  that  we  might  be 
entirely  confecrated  to  his  Glory,  and  be  fervent 
in  good  Works  ?  What  can  work  upon  an  ingenu- 
ous Perfon  more  than  Senfe  of  Kindnefs  ?  What 
can  oblige  more  flrongly  to  Duty,  than  Gratitude? 
What  more  powerful  attractive  to  Obedience,  than 
Love  ?  This  pure  Love  confirms  the  Glorified  Saints 
for  ever  in  Holineis.  For  they  are  not  Holy  to 
obtain  Heaven,  becaufe  they  are  pofTcffed  or  it ; 
nor  to  preferve  their  Bleffcdnefs,    becaufe   they  are 

paft 

*  Errro  te  dignuni  me  tali  precio,  ne  veniat  Chriflus  qui 
te  mundavit,  qui  te  rtdcmit,  &  ii  te  in  peccato  invenerit,  eli- 
cit tibi  ;  qui*  utilitas  in  mco  ?  quid  profeci  tibi  dun* 
defcendi  in  ccrrupti ojicm  ?  Amh%  dc  Virginia  P.  3. 


394     The  Harmony  of  the  Divine  Attributes 

paft  all  Hazard  of  lofing  it ;  but  from  the  moft  lively 
and  permanent  Senfe  of  their  Obligations,  becaufe 
they  have  obtained  that  incomparable  Felicity  by  a 
Gift  never  to  be  reverft,  and  by  a  Mercy  tranfcen- 
dently  great.  And  the  fame  Love  to  God  that  is  in 
the  Saints  above  in  the  higheft  Degree  of  Perfection, 
and  makes  them  for  ever  to  glorify  him,  will,  pro- 
portionably  to  our  State  in  this  Life,  caufe  us  to  ob- 
serve his  Commands  with  Delight  and  Conflancy. 
A  true  Chriftian  is  moved  by  Fear,  more  by  Hope, 
moft  by  Love. 

CHAP.     XIX. 

Practical  Inferences.  The  Compleatnefs  of  our  Recovery 
by  J  ejus  thrift.  He  frees  us  from  the  Power  as  well 
as  Guilt  of  Sin.  Sin  is  the  Difeafe  and  Wound  of 
the  Soul :  The  mere  Pardon  of  it  cannot  make  us  happy. 
Sanclification  equals,  if  not  excels,  Judification.  It 
qualifies  us  for  the  Enjoyment  of  God.  Saving  Grace 
doth  not  encourage  the  Practice  of  Sin.  The  Pro- 
mifes  of  Pardon  and  Heaven  are  conditional.  To 
abufe  the  Mercy  of  the  Gofpel,  is  difhonourable  to 
God  and  pernicious  to  Man.  The  Excellency  of  the 
Chriftian  Religion  difcovered  from  its  Befign  and 
Effeft.  The  Befign  is  to  purge  Men  from  Sin,  and 
conform  them  to  God's  Holinefs,  according  to  their 
Capacity.  This  gives  it  the  moft  vifible  Pre-eminence 
above  other  Religions.  The  admirable  Effell  of  the 
Gofpel  in  the  Primitive  Chriftians.  An  earneft  Ex- 
hortation to  live  according  to  the  Purity  of  the 
Gofpel,  and  the  great  Obligations  our  Saviour  hath 
laid  on  us. 

i.T^ROM  hence   we  may  difcover  the  Perfection 

£*    and  Compleatnefs  of  the  Redemption  that 

our  Saviour  purchafed  for  us.      He   fully  repairs 

what 


in  Contriving  Mans  Redemption.         395 

what  was  mined  by  the  Fall.     He  was  called  Jefusy 
becaufe  He  [hould  fave  his   People  from  their    Sins: 
Matt.  i.  21.  He  reconciles  them  to  God,    and   re- 
deems  them  from  their  vain   Converfation.     He  came 
by  Water  and  Blood,    to  fignify  the  Accomplifhment 
of  what  was  reprefented   by  the  Ceremonial  Purifi- 
cation, and  the  Blood  of  the  Sacrifices  •,    Satisfacti- 
on and  Sanctification  are  found  in  Him.     And  this 
was  not   a  needlefs  Compaflion,    but  abfolutely  re- 
quifite  in  order  to  our  Felicity.     Man  in  his  guilty 
corrupt  State   may  be  compared    to  a  condemned 
Malefactor,     infected     with     noifom    and     painful 
Wounds  and  Difeafes,  and  wants  the  Grace  of  the 
Prince  to  Pardon  him,  and  Sovereign  Remedies  to 
heal   him.     Suppofing  the  Sentence    were  reverft, 
yet  he  cannot  enjoy  his  Life  till  he   is  reflored  to 
Health.     Thus  the  Sinner  is  under  the   Condemna- 
tion of  the  Law,  and  under  many  fpiritual,  power- 
ful Diftempers,  that  make  him  truly  miferable.     His 
irregular  Paftions   are  fo   many   Sorts   of  Difeafes, 
not  only  concrary  to  Health,    but  to  one  another, 
hat    continually   torment   him.     He  feels  all  the 
ffects  of  Sicknefs.   He  is  inflamed  by  his  Lulls,  and 
made  reftlefs,  being  without  Power    to  accomplifh 
r  to  reftrain  them.     All  his  Faculties   are    difabled 
or    the  Spiritual  Life,  that  is  only  worthy  of  his 
Nature,    and   whofe   Operations   are  mixt  with  fin- 
:ere  and  lading  Pleafure.     Sin  as  it   is  the  Difeafe, 
b  it  is  the  Wound  of  the  Soul,    and  attended   with 
ill   the  Evils  of  thofe  that  are  mod  terrible  :    The 
vkole  Head  is  fuk,    the  vjhole  Heart   is   faint,   from 
he  Sole  of  the  Foot  to  the  Head,  there  is  no  Soundnefs 
n  it,  but  Wounds   and  Bruifes,  and  putrifying  Sores  : 
la.  i.     Now  our  Redeemer  as   he  hath  obtained  a 
ull  Remifiion  of  our  Sins,    fo  he  reftores  Holinefs 
0  us,  the  true  Health  and  Vigour  of  the  Soul.     He 

hath 


396      The  Harmony  of  the  Divine  Attributes 

hath  made  a  Plaider  of  his  living  Flefh,  mixt  with 
his  Tears  and  Blood,  thofe  divine  and  powerful  In- 
gredients, to  heal  our  Wounds.  By  the  Holy  Spi- 
rit it  is  applied  to  us,  that  we  may  partake  of  its 
Virtue  and  Influence.  His  mod  precious  Sacrifice 
purifies  the  Confcience  from  dead  Works,  that  we 
may  ferve  the  living  God.  Without  this  the  bare 
Exemption  from  Punifhment,  were  not  fufHcient  to 
make  us  happy :  For  altho'  the  guilty  Confcience 
were  fee  11  re  from  Wrath  to  come,  yet  thofe  fierce 
unruly  Pafiions,  the  Generation  of  Vipers  that 
lodge  in  the  Bread  of  the  Sinner,  would  caufe  a 
real  domedick  Hell.  Till  thefe  are  mortified,  there 
can  be  no  Eafe  nor  Red.  Befides,  Sin  is  the  true  difho- 
nour  of  Man's  Nature,  that  degrades  him  from  his 
Excellency,  and  changes  him  into  a  Bead  or  a  Devil  : 
So  that  to  have  a  Licence  to  wallow  in  the  Mire,  to  live 
jn  the  Practice  of  Sin  that  dains  and  vilifies  him, 
were  a  miferable  Privilege.  The  Scripture  there- 
fore reprefeots  the  curing  of  our  corrupt  Inclina- 
tions, and  the  cleanfing  us  from  our  Pollutions,  to 
be  the  eminent  ErTedt  and  bleiTcd  Work  of  Saving 
Mercy.  Accordingly  St.  Peter  tells  the  Jews  (AblA 
iii.  16.)  that  God  having  raijed  up  his  Son  Jefus^j 
fent  him  to  blefs  you,  in  turning  away  every  one  of  youw 
from  his  Iniquities:  That  is,  Chrid  in  his  glorified 
State  gives  the  Spirit  of  Holinefs  to  work  a  fincere 
thorough  Change  in  Men,  from  all  prefumptuous 
reigning  Sins,  to  univerfal  Holinefs.  Unvaluable 
Benefit!  that  equals  if  not  excels  our  Judification. 
For  as  the  Evil  of  Sin  in  its  own  Nature  is  worfe 
than  the  Evil  of  Punifhment,  fo  the  freeing  us  from 
its  Dominion  is  a  greater  Bleffing  than  mere  Impu- 
nity. The  Son  of  God  for  a  Time  was  made  fub- 
jecl:  to  our  Mifefies,  not  to  our  Sins.  He  diveded 
himfelf  of  his  Glory,  not  of  his  Holinefs.     And   the 

Apa- 


in  Contriving  Mans  Redemption.  397 

Apcftle  in  the  Extafy  of  his  Affection  defired  to  be 
made  unhappy  for  the  Salvation  of  the  Jews ;  not 
to  be  unholy.  Befides,  the  End  is  more  noble  than 
the  Means :  Now  Jefus  Chrifl  purchafed  our  Pardon, 
that  we  might  be  reftored  to  our  forfeited  Holi- 
nefs.  He  ranfomed  us  by  his  Death,  that  he  might 
blefs  us  by  his  Refurrection.  He  gave  bimfelj  for 
us  that  he  might  redeem  us  from  all  Iniquity,  and 
purify  to  himfelf  a  peculiar  People,  zealous  of  good 
Works:  Tit.  ii.  14.  Sa notification  is  the  lait  End 
of  all  he  did  and  fufFered  for  us. 

Holinefs  is  the  chiefelt  Excellency  of  Man,  his 
higheft  Advantage  above  inferiour  Beings  :  'Tis 
the  fupreme  Beauty  of  the  Soul,  the  Refemblance 
of  Angels,  the  Image  of  God  himfelf.  In  this  the 
Perfection  of  the  reafonable  Nature  truly  confifts, 
and  Glory  naturally  refults  from  it.  As  a  Diamond^ 
when  its  earthy  and  colourlefs  Parts  are  taken  away, 
fhines  forth  in  its  Luftre  ;  fo  when  the  Soul  is  freed 
from  its  Impurities,  and  all  terrene  Affections,  it 
will  appear  with  a  divine  Brightnefs.  'The  Church 
Jhall  then  be  Glorious  when  cleanfed  from  every  Spot,  and 
made  complete  in  Holinefs.  To  this  I  will  only 
add,  that  without  Holinefs  we  cannot  fee  God-,  that  is, 
delightfully  enjoy  Him.  Suppole  the  Law  were 
difpenfed  with,  that  forbids  any  unclean  Perfon  to 
enter  into  the  Holy  Jerufalem,  the  Place  cannot 
make  him  happy.  For  Happinefs  coniiits  in  the 
Fruition  of  an  Object  that  is  iuitable  and  fatisfying 
to  our  Defires.  The  holy  God  cannot  be  our  Fe- 
licity, without  our  partaking  of  his  Nature.  Im- 
puted !?.ighteoufnefs  frees  us  from  Hell,  inherent 
makes  us  fit  for  Heaven.  The  Sum  is,  Jefus 
Chrift,  that  he  might  be  a  perfect  Saviour,  iandtiries 
all  whom  He  juftifies  ;  for  otherwife  we  could  not 
be  totally  exempted  from  fuffering  Evil,  nor  capa- 

C  c  blc 


398      The  Harmony  of  the  Divine  Attributes 

ble  of  enjoying  the  fupreme  Good,  we   could   not 
be  happy  here  nor   hereafter. 

2.  From  hence  it  appears,  that  Saving  Grace 
gives  no  Encouragement  to  the  Practice  of  Sin.  For 
the  principal  Aim  of  our  Redeemer's  Love  in  dying 
for  us,  was  to  Jan5lify  and  clean fe  us,  by  the  walking 
cf  Water  and  the  Word.  And  accordingly  all  the 
Promifes  of  Pardon  and  Salvation  are  condition- 
al. The  holy  Mercy  of  the  Gofpel  offers  For- 
givenefs,  only  to  penitent  Believers  that  return 
from  Sin  to  Obedience  :  We  are  commanded  to  repent 
mid  be  converted,  that  our  Sins  may  be  blotted  out,  in 
the  Time  of  Refrefhment,  from  the  Presence  of  the  Lord, 
Acts  iii.  19.  And  Heaven  is  the  Reward  of  perfeve- 
ring  Obedience  :  To  them  who  by  patient  Continuance  in 
Well-doing,  Jeek  for  Glory,  and  Honour  and  Immortali- 
ty, eternal  Life -,  Rom.  ii.  7.  There  cannot  be  the 
lead  Ground  of  a  rational  juft  Hope  in  any  Perfon 
without  Holinefs :  Whoever  hath  this  Hope  in  him,  pu- 
rifies himfelf  even  as  he  is  pure,  1  Joh.  iii.  3.  By  which 
it  appears,  that  the  genuine  and  proper  Ule  we  are 
to  make  of  the  exceeding  great  and  precious  Promifes,, 
is,  That  by  them  we  may  be  Partakers  of  the  Divine 
Nature,  and  efcape  the  Pollution  that  is  in  the  World 
through  Luft,  2  Pet.  i.  4.  Yet  the  corrupt  Hearts 
of  Men  are  fo  flrongly  enclined  to  their  Lufts,  that 
they  turn  the  Grace  of  God  into  Wantonnefs,  and  make 
an  Advantage  of  Mercy  to  afTift  their  Security  ;  pre- 
fuming  to  fin  with  lefs  Fear  and  more  Licence,  upon 
the  Account  of  the  glorious  Revelation  of  it  by  our 
Redeemer.  The  mofl  live  as  if  they  might  be  faved 
without  being  Saints  •,  and  enjoy  the  Paradife  of  the 
Fleih  here,  and  not  be  excluded  from  that  of  the  Spi- 
rit hereafter.  But  Grace  doth  not  in  the  lean:  De- 
gree authorize  and  favour  their  Lufts,  nor  relax  the 
Sinews  of   Obedience  *  it  is  perfectly  innocent  of 

their 


in  Contriving  Mans  Redemption.         399 

their  unnatural  Abnfe  of  it.  The  Poifon  is  not  in 
the  Flower,  but  the  Spider.  Therefore  the  Apoftle 
propounds  it  with  Indignation,  Rom.  vi.  1.  Shall  we 
fin,  that  Grace  may  abound?  God  forbid.  He  ufes 
this  Form  of  Speech,  toexprefs  an  extreme  Abhor- 
rency  of  a  Thing  that  is  either  impious  and  difhonour- 
able  to  God,  or  pernicious  and  deftructive  to  Men. 
As  when  he  puts  the  Queftion,  Is  God  unjuft  who  tak- 
eth  Vengeance?  God  forbid,  Rom.  iii.  5,  6.  and,  Is 
there  Iniquity  in  God?  God  forbid,  Rom.  ix.  14.  He 
rejects  the  Mention  of  it  with  infinite  Averfation, 
Indeed  what  greater  Difparagement  can  there  be  of 
the  Divine  Purity,  than  to  indulge  ourfelves  in  Sin 
upon  Confidence  of  an  eafy  Forgivenefs  ?  As  if  the 
Son  of  God  had  been  confecrated  by  fuch  terrible 
Sufferings,  to  purchafe  and  prepare  a  Pardon  for 
thofe  who  fin  fecurely  :  What  an  unexprefiible  In- 
dignity is  it  to  make  a  monftrous  Alliance  between 
Chrift  and  Belial? 

And  this  Abufe  of  Grace  is  pernicious  to  Men.  If 
the  Antidote  be  turned  into  Poifon,  and  the  Remedy 
cherifh  the  Difeafe,  the  Cafe  is  defperate.  The  Apo- 
ftle tells  us,  Thofe  that  do  Evil  that  Good  may  come  there- 
by, their  Damnation  is  juft.  Suppofe  a  p  reluming  Sin- 
ner were  afiured,  that  after  he  had  gratified  his  car- 
nal vile  Defires,  he  fhould  repent  and  be  pardoned  ; 
yet  it  were  an  unreafonable  Befetl  of  Self-love  to  do 
fo.  What  Ifraelite  was  fo  fool-hardy  as  to  provoke 
a  fiery  Serpent  to  bite  him,  though  he  knew  he  fhould 
be  healed  by  the  brazen  Serpent  ?  But  it  is  a  Degree 
beyond  Madnefs,  for  a  Man  to  live  in  aCourfeorSin 
upon  the  Hopes  of  Salvation,  making  the  Mercy  of 
God  to  be  his  Bondage,  as  if  he  could  not  be  happy 
without  them.  An  unrenewed  Sinner  may  be  the 
Object  of  God's  Compaflion,  but  while  he  remains 
fo,  he  is  uncapable  of  Communion  with  him  here, 

C  c  2  much 


400      'The  Harmony  of  the  Divine  Attributes 

much  more  hereafter.  Under  the  Law  the  Lepers 
were  excluded  the  Camp  of  Ifrael,  where  the  Pre- 
fence  of  God  was  in  a  fpeciai  Manner ;  much  more 
fhali  thofe  who  are  covered  with  moral  Pollutions, 
be  kept  out  from  the  Habitation  of  his  Holinefs.  'Tis 
a  mortal  Delufion  for  any  to  pretend  that  electing 
Mercy  will  bring  them  to  Glory,  or  that  the  all-fuf- 
licient  Sacrifice  of  Chrift  will  atone  God's  Difplea- 
fure  towards  them,  although  they  indulge  them- 
felves  in  a  Courfe  of  Sin.  The  Book  of  Life  is  ie- 
cret ;  only  the  Lamb,  with  whofe  Blood  the  Names 
of  the  Elect  are  written  there,  can  open  the  Seals  of 
it:  ButtheGofpel,  that  is  a  lower  Book  of  Life,  tells 
us  the  Qualifications  of  thofe  who  are  Veffels  of 
Mercy,  they  are  by  Grace  prepared  for  Glory  •,  and 
that  there  can  be  no  Benefit  by  the  Death  of  Chrift 
without  Conformity  to  his  Life.  Thofe  who  abufe 
Mercy  now,  fhall  have  Juftice  forever. 

3.  From  hence  we  maydifcover  the  peculiar  Ex- 
cellency of  the  Chriftian  Religion,  above  all  other 
Inftitutions ;  and  that  in  refpect  of  its  Defign  and 
Effect.  The  whole  Defign  of  the  Gofpel  is  expref- 
fed  in  the  Words  of  Chrift  from  Heaven  to  Paul, 
Act.  xxvi.  18.  when  he  fent  him  to  the  Gentiles,  To 
open  their  Eyes,  and  to  turn  them  from  Darknefs  to  Lights 
and  from  the  Power  of  Satan  to  God,  that  they  may  re- 
ceive Fcrgivenefs  of  Sins,  and  Inheritance  among  them 
that  are  fanclified  by  Faith  in  Chrift.  One  great  End 
of  it  is  to  take  away  all  the  Filthinefs  and  Malignity 
wherewith  Sin  hath  infected  the  World,  and  to  caufe 
in  Men  a  real  Conformity  to  God's  Holinefs,  accord- 
ing to  their  Capacity.  As  the  Reward  it  Promifes, 
is  not  an  earthly  Happinefs,  fuch  as  we  enjoy  here, 
butCeleftial;  fo  the  Holinefs  it  requires,  is  not  an 
ordinary  natural  Perfection,  which  Men  honour  with 
the  Title  of  Virtue,  but  an  angelical  Divine  Quality 

that 


in  Contriving  Mans  Redemption.  40 1 

that  fanttifies  as  in  the  Spirit,  Soul  and  Body ;  that 
cleanfes  the  Thoughts  and  Affections,  and  expref- 
fes  itfelf  in  a  Courfe  of  univerfal  Obedience  to  God's 
Will.  Indeed  there  are  other  Things  that  commend 
the  Gofpel  to  any,  that  with  Judgment  compares  it 
with  other  Religions.  The  Height  of  its  Myfteries 
which  are  fo  facred  and  venerable,  that  upon  the 
Difcovery,  they  affect  with  Reverence  and  Admirati- 
on :  Whereas  the  Religion  of  the  Gentiles  was  built 
on  Follies  and  Fables.  J  Their  moft  folemn  Myf- 
teries,  to  which  they  were  admitted  after  fo  long  a 
Circuit  of  Ceremonies  and  great  Preparations,  con- 
tained nothing  but  a  prodigious  Mixture  of  Vanity 
and  Impiety,  worthy  to  be  concealed  in  everlafting 
Darknefs.  *  Befides,  the  Confirmation  of  the 
Gofpel  by  Miracles  doth  authorize  it  above  all  bu~ 
man  Inftitutions.  And  the  glorious  eternal  Reward  of 
it  infinitely  exceeds   whatever  is  propounded  by  them. 

ut  that  which  gives  it  the  mod  vifible  Pre-eminence, 

s,  'That  it  is  a  Doclrine  according  to  Godlinefs,  1  Tim. 

vi.  3.  The  End  is  the  Characler  of  its  Nature.  The 

hole  Contexture  and  Harmony   of  its   Doctrines, 

recepts,  Promifes,  Threatnings,  is  for  the  Exaltati- 
on of  Godlinefs.  The  Objects  of  Faith  revealed, 
are  not  merely  fpeculative,  to  be  conceived  and  be- 
ieved  only  as  true,  or  to  be  gazed  on  in  an  Extafy 
}f  Wonder,  but  are  Myfteries  of  Godlinefs,   that  have 

powerful  Influence  upon  Pra&ice.  The  Defign  of 
God  in  the  Publication  of  them,  is  not  only  to  en- 
ighten  the  Mind,  but  to  warm  the  Heart,  and  puri- 
y  the  Affe&ions.  God  difcovers  his  Nature  that 
we  imitate  Him,  and  his  Works  that  we  may,  glori- 
C  c  3  ty 


X  Fit  totum  Fabula  Codnm.  Martial.  *  Caeterum  tota  in 
idytis  divinitas,  totfufpiria  Epoptarum,  totum  fjgnaculum linguae, 
imulachrum  rcvelatur,  TtrtuL  com.  Fal<nt> 


402     The  Harmony  of  the  Divine  Attributes 

fy  Him.     All  the  Precepts  of  the  Gofpel  are  to  em- 
brace Chrift  by  a  lively  Faith,  to  feek  for   Righte- 
oufnefs  and   Holinefs  in   him  •,  to  live  Godly,  Righ- 
teoufly,  and  Soberly  in  this  prefent  World.     When 
our  Saviour  was  on  the  Earth,  the  End  of  his  Ser- 
mons, as  appears  in  the  Gofpel,  was  to  regulate  the 
Lives  of  Men,  to  correct  their  vicious  Paflions  rather 
than    explicate    the    greateft  Myfteries.  Other  Re- 
ligions oblige  their  Difciples  either  to  fome  external 
Actions  that  have  no  moral  Worth  in  them,  fo  that 
it  is  impofTible  for  any  one  that  is  guided  by  Reafon 
to  be    taken  with    fuch   Vanities :  Or   they  require 
Things  incommodious  and  burthenfome.     The  Priefls 
of  Baal  cut  themfelves.     And  among   the  Chinefes, 
though  in  great  Reputation  for  Wifdom,  their  Pent- 
tents  expofe  themfelves  half  naked  to  the  Injuries  of 
the  fharpeft  Weather ;  with  a  double   Cruelty   and 
Pleafure  of  the  Devil,  who  makes  them  freeze  here, 
and  expects  they  mould  burn  forever  hereafter.  'Tis  J 
not   the   moft  fbridt   Obfervance  of  ferious  Trifles,  I 
nor  fubmitting  to  rigorous  Aufterities,    that  enobles  j 
the  human  Nature,  and  commends  us  to  God.  The  j* 
moft  zealous  Performers  of  Things  indifferent,  and  $ 
that  chaftife   themfelves    with   a  bloody  Difcipline,' 1 
labour  for  nothing,  and  may  pafs  to  Hell   through 
Purgatory.     But  the  Religion  of  Chrift  reforms    the 
Underftanding  and  Will,  and  all  the  Actions  depend- 
ing on  them.     It  chafes  away  Error,  and  Vice,  and 
Hatred,  and  fheds  abroad  Light  and  Love,  Purity 
and  Peace  ^  and  forms  on  Earth  a  lively  Reprefenta- 
tion  of  that  pure  Society   that  is  in  Heaven.     The 
End  of  it  is  to  render  Men  Like  the  Angels  in  Holinefs, 
that  they  may  be   foin  BlefTednefs.     This  will  ren- 
der it  amiable  to  all   that  confider  it  without  Pa/lion. 
And  it  is  worthy  of  Obfervation,  that  although  ma- 
ny Heathens  and  Hereticks  have  contradicted  other 

Parts 


in  Contriving  Mans  Redemption,  403 

Parts  of  the  Chriftian    Religion  ;     yet   none    have 
dared  openly  to  condemn  the  moral  Part  of  it. 

The  Effeti  of  the  Gofpel  hath  been  anfwerable  to 
the  Dejign.     One  main  Difference  between    the    old 
and  new  Law,  is,  that  the  Old  gave  the  Knowledge 
of  Rules  without  Power  to  obferve  them  -,  the  New, 
that  is  attended  with  'the  Grace   of  Chrift,    enables 
us  by  a  holy  Love  to  perform    that  which  the   other 
made   Men   only  to  underftand.     Of  this  we  have 
the  moil  fenfible  Evidence  in  the  Primitive  Church, 
that  was  produced  by    the  firft  Beams  of  the  Sun  of 
Righteoufncfs,  and    had  received  the  firft  Fruits    of 
the  Spirit.     What  is  more    wonderful   and  worthy 
of  God,  than  that  perfect  Love  which  made  all  the 
firft  Believers  to   have  one    Heart,  and   one    Soul  ? 
What  greater  Contempt  of  the  World  can  be  imagin- 
ed, than  the  voluntary  parting  with  all  their  Goods, 
in  confecrating   them  to  God  for  the  Relief  of  the 
Poor  ?  And  the  Churches  of  the  Gentiles^  while  the 
Blood  of  Chrift  was  warm,  and  his  Actions  frefh    in 
the  Memories  of  Men,  were  examplary  in  Holinefs. 
Tbey   were   as   Stars  Jloining  in  aperverfe  Generation. 
There  wasfuch  a  Brightneis  in   their  Conventions, 
that   it  pierced  through    the  Darknefs  of  Paganifm, 
and   made  a   vifible  Difference   between   them    and 
all  others.     Their  Words  and  Actions  were  fo  full  of 
Zeal  for  the  Glory  of  God,    of  Chaftity,  Tempe- 
rance,  Jultice,    Charity,  that  the  Heathens,   from 
the  Holinefs  of  their  Lives,  concluded  the  Holinefs 
of  their  Law,   and  that  the  Doctrine  that  produced 
fuch  Fruits,  could  not   be  evil.     The  firft  Light  that 
difcovered  the  Truth  of  the  Chriftian  Faith  to  ma- 
ny, was  from  the  Graces  and  Virtues  that  appeared 
in    the  Faithful.     The    Purity  of  their  Lives,  their 
Courage  in  Death,  were  as  powerful  to  convert  the 
v\Vorld,  as  their  Sermons,    Difputations  and   Mira- 
cles. 


404      The  Harmony  of  the  Dhive  Attributes 

cles.  J  And  thofe  who  were  under  fuch  ftrong 
Prejudices,  that  they  would  not  examine  the  Doc- 
trine of  the  Gofpel,  yet  they  could  not  but  admire 
the  Integrity  and  Innocency  that  was  viiible  in  the 
Converfation  of  Chriftians.  They  eiteemed  their 
Perlbns  from  the  good  Qualities  that  were  vifible  in 
them,  when  they  hated  the  Chiiflian  Name  for  the 
concealed  Evil  they  unreafonably  fuipected  to  be  un- 
der it.  This  Tertullian  excellently  reprefents  in  his 
Apology.  The  moft  Part  are  fo  prejudiced  againft 
the  Name,  and  are  pofTeft  with  fuch  a  blind  hatred 
to  it,  that  they  make  it  a  Matter  of  Reproach  even 
to  thofe  whom  they  otherwife  efteemed.  Caius, 
they  fay,  is  a  good  Man,  he  hath  no  Fault,  but  that 
he  is  a  Chriftian.  *  Thus  the  excellent  Holinefs 
of  the  Profeflbrs  of  the  Gofpel  forced  a  Veneration 
from  their  Enemies. 

But  we  are  fallen  from  Heaven,  and  mixt  with  the 
Duft.  Our  Converlation  hath  nothing  fmgular  in 
Holinefs  to  diflinguifh  us  from  the  World.  The 
fame  corrupt  Paflions  reign  in  Profeffors  of  Chrifti- 
anity,  as  in  thofe  who  are  Strangers  from  the  facred 
Covenant.  If  we  compare  ourfelves  with  the  Pri- 
mitive Church,  we  mult  confefs  our  Unworthinefs  * 
to  be  called  their  Succeifors.  Seventeen  hundred  Years 
are  run  out  fmce  the  Son  of  God  came  down  tofanc- 
tify  and  lave  the  World,  which  are  fo  many  De- 
grees, whereby  we  are  defcended  from  the  firft  Per- 
fection. We  are  more  diftant  from  them  in  Holinefs 
than  in  Time.  So  univerfal  and  great  is  the  Cor- 
ruption, that  it  is  almoft  as  difficult  to  revive  the  dy- 
ing Faith  of  Chriftians,  and  to  reform  their  Lives 
according   to  the  Purity  of  their  Profeffion,  as  the 

Con- 


t  Vid.  Cbryfcji.  Homil.  6.  in  1  Epifl.  ad  Corinth. 
*  Bonus  YirCaius  Sejus  nifi  Chriftianus. 


in  Contriving  Ma?is  Redemption.         405 

Converfion   of  the  World  was   from   Heatbenifm  to 
Chriftianity. 

'Tis  true,  In  every  Age  there  are  fome  Exam- 
ples of  the  Virtue  of  the  Gofpel,  that  reflect  an 
Honour  upon  it.  And  this  laft  Age,  which  we  may 
call  the  Winter  of  the  World,  in  which  the  Holy 
Spirit  hath  foretold,  That  the  Love  of  many  fhall 
grow  cold,  by  a  marvelous  Antipcriftafis,  hath  infla- 
med the  Hearts  of  fome  excellent  Saints  towards 
God  and  Religion.  But  the  great  Number  of  the 
Wicked,  and  the  Progrefs  of  Sin  in  their  Lives, 
there  is  no  Meafure  of  Tears  fuflicient  to  lament. 

Fourthly,  I  fhall  prefs  Chriltians  to  walk  as  he- 
comes  the  Go/pel  of  Chrid,  anfwerably  to  the  Ho- 
linefs  and  Purity  of  that  Divine  Inftitution,  and  to 
thofe  great  and  ftrict  Obligations  it  lays  upon  us. 
The  Gofpel  requires  an  entire  Holinefs  in  all  our 
Faculties,  an  equal  Refpect  to  all  our  Duties  :  We 
are  commanded,  to  cleanfe  our  J  elves  from  all  Pol- 
lutions of  Flejh  and  Spirit,  to  be  holy  in  all  Manner  of 
Converfation.  We  are  enjoined,  to  be  perfecting 
Holinefs  in  the  Fear  of  God-,  to  be  holy,  as  He  that 
hath  called  us  is  Holy.  A  certain  Meafure  of  Faith, 
and  Love,  and  Obedience,  a  Mediocrity  in  Virtue, 
we  mud  not  content  ourfelves  with.  'Tis  not  a 
Counfel  of  Perfection  given  only  to  fome  Chrijlians 
of  a  peculiar  Order  and  Elevation,  but  the  Com- 
mand of  a  Law  that  without  Exception  binds  all ; 
Be  per f eft  as  your  Heavenly  Father  is  per  feci.  The 
Gofpel  gives  no  Difpenfation  to  any  Perfon,  nor 
in  any  Duty.  The  Doctrine  that  afiferts  there  are 
fome  excellent  Works  to  which  the  lower  Sort  of 
Chriftians  is  not  obliged,  is  equally  pernicious, 
both  to  thofe  who  do  them  by  Prefumption,  as  if 
they  were  not  due,  and  were  therefore  meritorious ; 
and  to  thofe  who  neglect  them,  by  a  blind  Securi- 
ty 


406     The  Harmony  of  the  Divine  Attributes 

ty,  as  if  they  might  be  faved  without  ftriving 
to  reach  the  higheft  Degrees  of  Obedience.  'Tis  a 
weak  Pretence,  that  becaufe  the  coniummate  Mea- 
fure  of  Sanctification  can  only  be  attained  in  the 
next  Life,  therefore  we  mould  not  endeavour  after 
it  here  :  For  by  fincere  and  conftant  Endeavours, 
we  make  nearer  Approaches  to  it,  and  according  to 
the  Degrees  of  our  Progrefs,  fuch  are  thofe  of  our 
Joy.  As  Nature  hath  prefcribed  to  all  heavy  Bo- 
dies their  going  to  the  Centre,  and  although  none 
comes  to  it,  and  many  are  at  a  great  Diftance  from 
it,  yet  the  Ordination  of  Nature  is  not  in  vain  •, 
becaufe  by  Virtue  of  it,  every  heavy  Body  is  al- 
ways tending  thither  in  Motion  or  Inclination :  So  al- 
though we  cannot  reach  to  complete  Holinefs  in 
this  imperfect  State,  yet  it  is  not  in  vain  that  the 
Gofpel  prefcribes  it,  and  infufes  into  Chrifiians  thofe 
Difpofitions  whereby  they  are  gradually  carried  to 
the  full  Accomplifhment  of  it.  Not  to  arrive  to 
Perfection  is  the  Weaknefs  of  the  Flefh  \  not  to 
afpire  after  it  is  the  Fault  of  the  Spirit.  To  ex- 
cite us,  it  will  be  of  Moment  to  confider  the  great 
Obligations  that  the  Gofpel  lays  upon  Chrifiians  to 
be  holy,  i  John  iii.  I.  By  that  Covenant  the  Holy 
God  is  pleafed  to  take  them  into  the  Relation  of  his 
Children  •,  and  as  the  Nature  of  Sanclification,  fo 
the  Motives  of  it  are  contained  in  that  Title.  For 
fo  near  an  Alliance  obliges  them  to  a  faithful  Obfer- 
vation  of  his  Commands,  and  to  imitate  him  with 
the  greateft  Care,  that  the  Vein  of  his  Spirit,  and  the 
Marks  of  his  Blood  may  appear  in  all  their  Actions. 
Whosoever  is  born  of  God^  doth  not  commit  Sin  :  i  Joh. 
iii.  9.  The  allowed  Practice  of  it  is  inconfiftent  with 
the  Quality  of  a  Son  of  God,  it  is  ^contrary  to  the 
Grace  of  his  divine  Birth.  Nay,  the  Omiflion  of 
Good,  as  well  as  thq  Commiflion  of  Evil,  is  incon- 
fiftent 


in  Contriving  Mans  Redemption  407 

fiftent  with  that  Relation.  'Tis  for  this  Reafon, 
that  Holinefs  is  fo  much  the  Character  of  a  true 
Chriftian,  that  to  be  a  Chriftian  and  a  Saint  are 
the  fame  Thing  in  the  Writing  of  the  Apoftles. 
That  venerable  Title  obliges  him  to  a  higher  Prac- 
tice of  Virtue,  than  ever  the  Pagans  imagined. 
He  is  far  behind  them,  if  he  does  not  furpafs  them  ; 
and  if  he  is  furpafied  by  them,  he  will  be  cloathed 
vith  Shame.  Befides,  our  Redeemer  who  hath  a 
Right  to  us  by  fo  many  Titles,  by  his  Divine  and 
human  Nature,  by  his  Life  and  Death,  by  his 
Glory  and  Sufferings ;  as  he  ilriclly  commands  us 
to  be  Holy  -t  fo  he  hath  joined  Example  to  his  Autho- 
rity, That  we  may  walk  as  he  walked,  and  be  as  he 
was  in  the  World.  St.  Paul  makes  ufe  of  this  Confi- 
deration,  to  reftrain  the  Difciples  of  Chrift  from  all 
Sin,  and  to  perfwade  them  to  univerfal  Holinefs. 
After  he  had  mentioned  the  Diforders  of  the 
Gentiles,  to  deter  the  Ephefians  from  the  like,  he 
tells  them,  Eph.  iv.  20.  But  ye  have  not  fo  learned 
Chrift  •,  that  is,  his  Rule  and  Practice  inftrucled 
them  otherwife.  And  when  he  commands  the  Ro- 
mans, Rom.  xiii.  13,  14.  To  walk  honeftly  as  in  the  Day, 
not  in  Rioting  and  Drunkenness,  not  in  Chambering  and 
Wantonnefs,  not  in  Strife  and  Envying ;  he  oppofes 
to  all  thefe  Vices  the  Pattern  that  Chrift  fet  before 
us,  But  put  ye  on  the  Lord  Jefus  Chrift.  The  Ex- 
preflion  intimates  the  Duty,  that  as  the  Garment 
is  commenfurate  to  the  Body,  fo  we  are  to  imitate 
all  the  Parts  of  his  Holy  Converfation. 

'Tis  no  Wonder  that  the  Heathens  gratified  the 
Inclinations  of  Luft  or  Rage,  when  their  Gods 
were  reprefented  acYmg  in  fuch  a  Manner  as  to  au- 
thorize their  Vices:  Semina  pene  omnium  fcelerum, 
a  Diis  Juis  peccantium  turba  collegit  \  as  Julius  Fir- 
micas  juftly  reproaches   them.     There  was  no  Vil- 

lany 


408      The  Harmony  of  the  Divine  Attributes 

lany  how  notorious  feever,  but  had  fome  Deity 
for  its  Protector.  They  found  in  Heaven  a  Jus- 
tification of  all  their  Crimes,  and  became  vi- 
cious by  Imitation.  *  For  'tis  very  congru- 
ous for  Men  to  follow  thofe  whom  they  efteem 
to  be  perfect,  and  to  whom  they  think  themfelves 
accountable.  If  they  attribute  to  their  Supreme 
God,  the  Judge  of  the  World,  Vices  as  Virtues, 
what  Virtues  will  there  be  to  reward,  or  Vices 
to  punifh  in  Men  ?  But  for  thofe  that  name  the 
Name  of  Chrift  to  continue  in  Iniquity,  is  the  mod  un- 
becoming Thing  in  the  World.  For  they  live  in 
the  perfect  Contradiction  of  their  Profeflion.  An 
unholy  Chriftian  is  a  real  Apoftate  from  Chrift, 
that  retracts  by  his  Wickednefs  the  Dedication  that 
was  made  of  him  in  his  Baptifm.  Although  he 
doth  not  abjure  our  Saviour  in  Words,  he  denies  him 
in  his  Works.  A  proud  Perfon  renounces  his  Humi- 
lity, the  Revengeful  his  Mercy,  the  Luke-warm  his 
Zeal,  the  Unclean  his  Purity,  the  Covetous  his  Boun- 
ty and  Companion,  the  Hypocrite  his  Sincerity.  And 
can  there  be  any  Thing  more  indecent  and  abfurd, 
than  to  pretend  the  Relation  and  Refpect  of  Difciples 
to  fuch  an  holy  Mafter,  and  yet  by  Difobedience  to 
deny  him  ?  When  the  bloody  Spectacles  of  the 
Gladiators  were  firft  brought  to  Athens,  a  Wife- 
man  cried  out  to  the  Matters  of  the  Prizes,  That 
they  fhould  remove  the  Statue  and  Altar  of  Mercy 
out  of  the  City,  there  being  fuch  an  Incongruity 
between  the  Goddefs  they  pretended  to  worfhip, 
and  that  cruel  Sacrifice  of  Men  for  the  Sport  of  the 
People.     It  were  more  fuitable  for  thofe  who  are  not 

afraid 


*  Deorum  cultores  boni  efie  non  poffint ;  ab  ipfis  enim  Dili 
erudiuntur  ad  injuiUtiam,     hattan* 


in  Contriving  Mans  Redemption.        409 

afraid  to  violate  the  moft  holy  Laws,  and  to  con- 
tradict the  Pattern  of  Chrift,  to  leave  their  Pro- 
feffcon,  and  to  take  fome  other  more  complying 
with  their  Lufts.  'Tis  not  the  Title  of  a  Chri- 
ftian that  fanctifies  thofe  who  pollute  and  de- 
fame it.  'Tis  not  wearing  the  Livery  of  Chrift 
that  can  honour  thofe  who  (lain  it  by  their  Filthi- 
nefs  ;  but  it  is  an  Aggravation  of  their  Guilt.  'Tis 
an  unconceivable  Indignity  to  our  Saviour,  and  re- 
vives the  old  Calumnies  of  the  Heathens,  as  if 
the  Gofpel  were  a  Sanctuary  for  Criminals,  when 
thofe  that  call  him  Lord,  Rev.  ii.  9.  do  not  what  he 
commands  them.  I  know,  faith  Chrift,  the  Blafphemy 
of  them  that  (ay,  they  are  Jews,  and  are  not,  but  are 
the  Synagogue  of  Satan.  Thofe  that  own  the  Pro- 
feftion  of  Chriftianity,  and  live  in  unchriftiaa 
Practices,  are  baptized  Pagans  ;  and  in  Effect  revile 
our  blefTed  Redeemer,  as  if  he  had  proclaimed  a 
licentious  Impunity  for  Sinners.  Such  Wretches  may 
deceive  themfelves  with  a  Pretence  they  believe  in 
Chrift,  and  that  vifibly  they  declare  their  Depen- 
dence on  him  •,  but  this  Pretence  will  be  as  unpro- 
fitable as  it  is  vain  :  'Tis  not  the  calling  him  Lord, 
that  will  give  them  Admiffion  into  the  Kingdom  of  Hea- 
ven, Matt.  vii.  21.  The  naked  Name  of  a  Chriftian 
cannot  protect  them  from  the  Wrath  of  God. 
Tertullian  (Lib.  de  Pom.)  fmartly  upbraids  fome  in 
his  Time  who  were  carelels  of  the  Dignity  and  Pu- 
rity of  the  Chriftian  Profefilon  in  their  Lives,  ima- 
gining that  they  might  reverence  God  in  their 
Hearts  without  regarding  him  in  their  Actions ; 
that  they  might,  Salvo  metu  i^  fide  free  care,  fin  with- 
out lofing  their  Fear  of  God  and  their  Faith.  To 
refute  this  grofs  Contradiction,  he  propounds  it  in 
a  fenfible  Example  :  Hoc  eft  falva  caftitaie  matrimo- 
mum  violare,  Jalva  pictatc  parent:  venenum  temperare ; 

This 


4io     The  Harmony  of  the  Divine  Attributes 

This  is  the  fame  Thing  as  to  violate  the  Fidelity  of 
Marriage  without  the  wounding  of  Chaftity,  or  to 
poifon  a  Parent  without  failing  in  the  Duty  that 
is  owing  to  them.  And  to  exprefs  his  Indignation, 
he  tells  them,  Sic  ergo  &  ipfi  Jalva  venia  in  Gehen- 
Tiam  detruduntur,  dum  falvo  metu  peccant :  Let  them 
expect  that  God  will  caft  them  into  Hell,  without 
Prejudice  to  their  Pardon,  as  they  pretend  to  fin 
without  Prejudice  to  theRefpect  they  bear  him. 

To  fum  up  all  •,  Jefus  Chrift,  as  by  his  Doctrine 
and  Life  he  clearly  difcovered  our  Duty,  fo  he  of- 
fers to  us  the  Aid  of  his  Spirit  for  our  AfTiftance,  by 
which  the  Commands  of  the  Gofpel  are  not  only 
poflible  but  eafy  :  And  to  enforce  our  Obligations 
he  hath  threatned  fuch  Vengeance  to  the  Rebelli- 
ous, and  promifed  fuch  a  Reward  to  thole  that 
obey  the  Gofpel,  that  it  is  impoflible  we  mould  not 
be  deeply  affected  with  them,  if  we  ferioufly  be- 
lieve them  •,  and  he  hath  given  fuch  Evidence  of 
their  Truth,  that  it  is  impoflible  we  fhould  not  be- 
lieve them,  unlefs  the  God  of  this  World  hath  blinded 
our  Minds.  'Tis  Matter  therefore  of  juft  Aftonifh- 
ment,  that  Chriftians  fhould  not  exprefs  the  Effica- 
cy of  the  Gofpel  in  their  Actions.  How  can  a 
reafonable  Creature  believe  that  eternal  Damnati- 
on Ihall  be  the  Punifhment  of  Sin,  and  yet  live  in 
the  wilful  Practice  of  it  ?  The  Hiftorian,  fpeaking 
of  Mujhrooms,  that  fometimes  proved  deadly  to 
whole  Families,  afks,  with  wonder,  *  What 
Pleafure  could  allure  them  to  eat  fuch  doubtful 
Meat  ?  Yet  they  may  be  fo  corrected  as  to  become 
innocent.  But  when  'tis  certain  that  the  Pleafures 
of  Sin  are  mortal,  Can  any  one  be  tempted  by  thofe 

Attraclives 


*  Familias   nuper  interemere,    &    tota   Convivia,    quae   vo- 
Ijptas  tanta  tam  ancipitis  cibi  \  Plin. 


in  Contriving  Mans  Redemption.  411 

AttraRives  to  venture  on  that  which  will  undoubted- 
ly bring  Death  to  the  Soul  ?  Let  Senfe  itfelf  be 
Judge,  and  make  the  Companion  between  whatfoe- 
ver  the  prefent  Life  can  afford  for  Delight  in  Sin, 
and  what  the  future  Death  will  bring  to  torment  it : 
Let  the  Flefh  fee  into  what  Torments  all  its  Delights 
fhall  be  changed,  and  with  what  other  Fire  than  of 
impure  Luft  it  fhall  burn  forever. 

Befides,  We  are  encouraged  to  our  Duty  with  the 
Affurance  of  a  Happinefs  lb  excellent,  that  not  only 
the  Enjoyment  of  it  in  the  next  World,  but  the  juft 
Expectation  of  it  here  makes  us  truly  bleffed.  If 
the  Reward  were  fmall,  or  the  Promife  uncertain, 
there  might  be  fome  Pretence  for  our  not  perform- 
ing the  Conditions  to  obtain  it-,  but  when  the  one  is 
infinitely  great,  and  the  other  as  true  as  the  God  of 
Truth,  what  more  powerful  Motive  can  be  conceiv- 
ed to  make  us  holy  ?  'Tis  the  Apoltle's  cholen  Ar- 
gument, that  we  fhould  walk  worthy  of  him  who  hath 
called  us  to  his  Kingdom  and  Glory.  The  Heathens  were 
in  a  great  Meafure  Strangers  to  the  Secrets  of  ano- 
ther World  •,  they  had  but  a  Shadow  of  Probabili- 
ty ;  we  have  the  Light  of  Truth  brought  down  from 
Heaven  by  the  Son  of  God,  that  reveals  to  us  a  Blef- 
fednefs,  that  deferves  our  mofl  ardent  attive  Affec- 
tions. But  if  Men  are  not  wrought  on  by  natural 
Reafon,  nor  divine  Faith;  if  neither  the  Terrors  of 
the  Lord,  nor  the  bleffed  Hope  can  perfwade  them 
from  Sin  to  Holinefs,  their  Condition  is  irrecovera- 
ble. In  this  the  Rules  of  Natural  and  Spiritual  Heal- 
ing agree,  Hippocrat.  Se&.  7.  Aphor.  ult.  Where  nei- 
ther Corrofives  nor  Lenitives  are  fuccefsful,  we  mult  ufe 
the  Knife  •,  if  cutting  off  be  unprofitable,  we  mull 
fear  the  Part  •,  if  the  Fire  is  ineffectual,  the  Ulcer 
is  incurable.  If  the  threatning  of  Hell  Fire  through 
JJnbelief  and  Carelefnefs  is  not  feared,  and  hath  no 

Efficacy 


412,    The  Harmony  of  the  Divine  Attributes 

Efficacy  to  correct  and  change  Sinners,  what  remains 
but  to  make  a  Pre/age  of  eternal  Death,  that  will  un- 
avoidably and  fpeedily  feize  on  them  ?  And  if  fo 
clear  a  Difcovery  of  the  Heavenly  Glory  doth  not 
produce  in  Men  a  living  Faith,  that  works  by  Love, 
and  a  lively  Hope,  that  purifies  the  Heart  and  Con- 
verfation,  what  can  be  concluded,  but  that  they  are 
wholly  fenfual  and  fenfelefs,  and  (hall  be  forever 
deprived  of  that  BlefTednefs  they  now  defpife  and 
neglect  ? 


CHAP.     XX. 


The  Divine  Power  is  admirably  glorified  in  the  Creati- 
on of  the  Worlds  in  refpecl  of  the  Greatnefs  of  the  Ef~ 
feffi  and  the  Manner  of  its  Production.  'Tis  as  evident 
in  our  Redemption.  7 he principal  Effects  of  it  are 
confidered.  'The  Incarnation  of  the  Son  of  God  is  a 
Work  fully  refponfible  to  Omnipotence.  Our  Redeem- 
er's  fuper natural  Conception  by  the  Holy  Ghcjl.  The 
Divine  Power  was  eminently  declared  in  the  Miracles 
Jefus  Chrifi  wrought  in  the  Courfe  of  his  Miniflry. 
His  Miracles  were  the  Evidence  of  his  celefiial  Cal- 
ling ;  they  were  neceffary  for  the  Conviclion  of  the 
World :  Their  Nature  confidered.  The  Divine  Power 
was  glorified  in  making  the  Death  of  ChriH  viclorious  o- 
ver  all  our  fpiritual  Enemies.  The  Refurreclion  of  Chrifi 
the  Effecl  of  glorious  Power.  The  Reafons  of  it  from 
the  Quality  of  his  Perfon,  and  the  Nature  of  his  Office, 
that  he  might  difpenfe  the  Bleffings  he  had  pur  chafed 
for  Believers.  His  Refurreclion  is  the  Foundation  of 
Faith.  It  hath  a  threefold  Reference^  to  his  Perfon 
as  the  Son  of  God>  to  his  Death  as  an  All-fufficient 

Sacrifice 


in  Contriving  Mans  Redemption.         41^ 

Sacrifice  to  bis  Promife  of  raifing  Believers  at  the  lafi 
Day. 

THE  Divine  Power  is  admirably  glorified  in  the 
Creation  of  the  World,  not  only  in  regard  of 
the  Greatnefs  of  the  Effect,  that  comprehends  the 
Heavens  and  Earth,  and  all  Things  in  them ;  but  in 
regard  of  the  marvellous  Way  of  its  Production  :  For 
He  made  the  great  Univerfe,  without  the  Concur- 
rence of  any  material  Caufe,  from  nothing.  For 
this  Reafon  the  raifing  this  glorious  Fabrick  is  pro- 
duced as  the  diftinctive  Character  of  the  Deity  from 
the  Troop  of  falfe  Gods.  The  Pfalmifl  declares, 
Pfal.  xcvi.  4,  5.  The  Lord  is  to  be  feared  above  all  Godsy 
for  all  the  Gods  of  the  Nations  are  Idols,  but  the  Lord 
made  the  Heavens,  And  as  he  began  the  Creation 
by  proceeding  from  nothing  to  real  Exiftence,  fo  in 
forming  the  other  Parts,  he  drew  them  from  infirm 
and  indifpofed  Matter,  as  from  a  fecond  nothing, 
that  all  his  Creatures  might  bear  the  real  Teftimo- 
nies  of  infinite  Power.  Thus  he  commanded  Light 
to  arife  out  of  Darknefs,.  and  fenfible  Creatures 
from  an  infenfible  Element.  He  created  Man,  the 
Accomplishment  of  all  his  Works,  from  the  lowed 
and  grofieft  Element,  the  Earth.  Now  although  at 
the  firft  View  we  might  conceive  that  the  vifible 
World  is  the  greateft  Miracle  that  ever  God  per- 
formed ;  yet  upon  ferious  Reflection  we  ftiall  difco- 
ver,  that  the  Works  of  Grace  are  as  wonderful  as 
the  Works  of  Nature,  and  that  the  Power  of  God 
is  as  evidently  expreft  in  our  Redemption  as  in  the 
Creation.  For  the  fuller  Underftanding  of  this,  I 
will  confider  fome  of  the  principal  Effects  of  the 
Divine  Power  in  order  to  our  bleffed  Recovery. 

1.  The  Incarnation  of  the  Son  of  God,  in  accom- 

plifliing  whereof  fuch  Power  was  exercifed,  as  no  li- 

D  d  mitted 


414  .    ^he  Harmony  of  the  Divine  Attributes 

mitted  Understanding  is  able  to  comprehend,  Tbe 
Word  was  made  Fkjh.  This  fignifies  the  real  Union 
between  the  human  Nature  and  the  Divine  in  our 
Redeemer-,  Job.  i.  14.  Before  his  Incarnation  he 
appeared  in  an  human  Form  to  the  Patriarchs,  and 
in  the  flaming  Bufh  to  Mofes  -,  but  it  is  never  faid, 
with  rtfpect  to  thofe  Apparitions,  that  the  Word 
was  made  Flame,  or  Man.  But  when  he  came  into 
the  World  to  fave  us,  he  aflumed  the  complete  Na- 
ture of  Man  into  an  bypoftatical  Union  with  him- 
felf.  That  admirable  Perfon  porTeffes  the  Titles, 
Qualities  and  Natures  of  God  and  Man.  In  that  in- 
effable Union,  each  of  the  Natures  preferves  its  pro- 
per Form  with  all  the  necefTary  Confequents  proceed- 
ing from  it.  The  human  Nature  is  joyned  to  the 
Eternal  Word,  but  not  changed  into  its  Divinity  ; 
it  is  not  infinite  and  impaffible.  The  Deity  is  united 
to  Flefh,  but  not  transformed  into  its  Nature  ;  it  is 
not  finite  and  paflible.  Though  there  is  a  diftincti- 
on,  yet  no  Separation  :  There  are  two  Natures,  but 
one  fole  Jefus.  In  the  fame  Subfiftence  the  Creator 
and  the  Creature  are  miraculoufly  allied.  Now  this 
is  a  Work  fully  refponfible  to  Omnipotence,  andex- 
prefles  whatever  is  fignified  by  that  Title.  The  A- 
poftie  Mentions  it  with  an  Attribute  of  Excellency, 
1  Tim,  iii.  16.  Wit  bout  Controverfy  great  is  tbe  My  fiery  1 
of  Godlinefsy  God  manifefi  in  tbe  Flejh.  'Tis  as  fu- 
blime,  as  holy.  In  this  the  Divine  Power  appears  in 
its  Magnificence,  and  in  fome  refpecl  more  glori- 
oufly  than  in  the  Creation  :  For  there  is  incompara- 
bly a  greater  Difparity  between  the  Majefty,  Great- 
nefs  and  Infinitenefs  of  God,  and  the  Meanaefs  of 
Man,  than  between  the  whole  World  and  Nothing. 
The  Degrees  of  Difparity  between  the  World  and 
Nothing  are  not  actually  infinite,  but  between  the 
mod  excellent  Creature  and  the  glorious  Creator 

they 


tn  Contriving  Mans  Redemption.  41 5 

they  are  abfolutely  infinite.  From  hence  it  is,  that 
that  which  in  other  Things  refolves  our  Doubts,  here 
increafes  the  Wonder,  and  in  Appearance  makes  it 
more  incredible.  Te  do  err,  faith  (Thrift  to  the  Sad- 
ducees,  (who  denied  the  RefurrecYion)  not  knowing 
the  Power  of  God,  But  the  more  raifed  Thoughts 
we  have  of  his  immenfe  Power,  the  more  unlikely 
his  Conjunction  with  a  Nature  fo  far  beneath  him 
will  feem  to  be. 

2.  The  Divine  Power  was  magnified  in  our  Re- 
deemer's fupernatural  Conception.  'Twas  requifite 
his  Body  mould  be  miraculoufly  formed  of  the  Sub- 
fiance  of  a  Woman,  by  the  Operation  of  the  Holy 
Ghoft,  not  only  in  refpect  of  its  fingular  Dignity, 
and  that  he  might  be  the  Pattern  of  our  Regenera- 
tion that  is  performed  by  the  Efficacy  of  the  Spirit, 
not  of  the  Flefh,  but  in  refpecl  of  his  Office  :  For 
undertaking  to  reconcile  God  by  the  Expiation  of 
our  Sin,  he    muft  be   allied   to  us  >  and  abfolutely 

J  pure  from  the  Stain  of  Sin.     Heaven  and  Earth  con- 
curred to  form  that  divine  Man  the  King  of  both ; 
the  Earth  furnifhing  Matter,  and  Heaven  the  Prin- 
iple  of  his  Conception.     Accordingly  the   Angel 
told    Mary,  Luke   i.  3$.  who  queftioned    how  me 
could  be  a  Mother,  not  having  known  a  Man,  The 
Holy  Ghoft  floall  come  upon  thee,  and  the  Power   of  the 
Higheft  pall  overjhadow  thee,  therefore  alfo  that  Holy 
Thing  that  JJj all  be  born  of  thee,  (hall  be  called  the  Son 
)f  God.     This  was  foretold  many  Ages  as  an  admi- 
able  EfFe6t  of  God's  Power.     When  Judah  was  op- 
:>reft  by  two  potent  Kings,  and  defpaired  of  an  Ef- 
:ape,  to  raife  their  drooping  Spirits,    the   Prophet 
ells  them,  Ifa.  vii.   14.     The  Lord  him felf  would  give 
hem  a  Sign  of  their  future  Deliverance.     Behold,  a 
'irgin  jhall  conceive  and  bear  a  Son,  and  (Ij all  call 
Vame  Immamiel.     The  Argument  is  from  the  grca- 
D  d  2  ter 


41 6    The  Harmony  of  the  Divine  Attributes 

ter  to  the  lefs  •,  for  it  is  apparently  more  difficult 
that  a  Virgin,  without  Injury  or  Blemilh  to  her  Pu- 
rity and  Integrity,  mould  conceive  and  bring  forth 
Immanuel,  than  the  defeating  human  Forces  how 
great  foever.  If  God  will  accomplifh  that  ftupendi- 
ous,  unheard-of  Wonder,  much  more  would  he  ref- 
cue   his  People  from  the  Fury  of  their  Adverfaries. 

3.  The  Divine  Power  was  eminently  declared  in 
the  Miracles  our  Saviour  wrought  during  the  Time 
of  his  publick  Miniftry,  to  verify  his  divine  Million, 
that  he  was  the  great  Prophet  fent  from  God  to  in- 
ilrucl:  Men  in  the  Way  of  Life.  In  difcourfing  of 
this,  I  will  briefly  ihew,  that  Miracles  were  a  con- 
vincing Proof  of  his  celeftial  Calling,  and  that  the 
Performance  of  them  was  neceflary  in  order  to  the 
Conviction  of  the  World,  and  confider  particular- 
ly thofe  He  wrought. 

1.  A  Miracle  is  an  extraordinary  Operation  of 
God  in  Nature,  either  in  flopping  its  Courfe,  or  in 
producing  fome  Effects  that  are  above  its  Laws  and 
Power :  So  that  when  he  is  pleafed  to  work  any, 
they  are  his  Seal  to  authorife  the  Perfon  and  Doc- 
trine to  which  they  are  annexed.  By  them  Faith  is 
made  vifible:  The  Unbeliever  is  convinced  by  his 
Senfes,  the  only  WitneiTes  above  Reproach  in  his 
Account.  From  hence  Nicodemus  addrefTes  himfelf 
to  Chrift,  John  iii.  2.  Mafter,  we  know  that  thou  art  a 
teacher  come  from  God  -,  for  no  Man  can  do  thofe  Mi- 
racles that  thou  doft)  except  God  be  with  him :  That  is, 
no  inferiour  Agent  can  perform  them,  without  the 
fpecial  AfTiftance  of  the  Divine  Power.  And  it  is 
not  to  be  fuppofed,  that  God  will  lend  his  Omnipo- 
tency  to  the  Devil  to  work  a  real  Miracle,  to  con- 
firm a  Falfity  ;  and  thereby,  neceflarily  induce  Men 
into  Error  in  a  Matter  of  infinite  Moment :  For  fuch 
is  the  Dottrine  of  Salvation  that  Chrift  preached. 

•      2.  The 


In  Contriving  Maris  Redemption.         417 

2.  The  working  of  Miracles  was  necefTary  to  con- 
vince the  World,  that  Jefus  Chrift  was  fent  from 
God,  whether  we  confider  the  Jews  or  the  Gentiles. 
To  convince  the  Jews  upon  a  double  Account : 

1.  Becaufe  the  Performance  of  them  was  one  of 
the  Characters  of  the  promifed  MerTiah.  For  this 
Reafon  when  two  of  John's  Difciples  came  to  enquire 
whether  he  were  the  expected  Prophet,  he  returns 
this  Anfwer  to  the  Queftion  :  Go  and  Jhew  John  thofe 
^Things  which  ye  do  hear  and  fee  ♦,  'The  Blind  receive  their 
Sight,  and  the  Lame  walk  -,  the  Lepers  arc  cleanfed,  and 
the  Deaf  hear  \  the  Bead  are  railed  up,  and  the  Poor 
have  the  Go/pel  preached  to  them  •,  Matt.  xi.  4,  5.  Thus 
he  defcribed  his  Office,  and  verified  the  Commimon- 
he  had  from  God,  by  reprefenting  his  Miracles  in 
the  Words  of  the  Prophecy  ;    Ija.  xxxv.  5,  9. 

2.  Our  Saviour  came  to  alter  the  Religion  of  the 
Jews,  that  had  been  confirmed  by  many  illuftrious 
Miracles :  Therefore  to  affure  them  that  he  was  au- 
thorifed  from  Heaven,  he  wrought  fuch  and  fo  ma- 
ny, that  for  their  Greatnefs,  Clearnefs,  and  Number, 
exceeded  all  that  were  done  before  his  coming.  Our 
Saviour  tells  the  Jews,  If  I  had  not  done  among  them 
the  Works  which  none  other  Man  did,  they  had  not  had 
Sin:  That  is,  in  rejecting  him.  For  if  he  had  exer- 
cifed  only  a  Power  like  unto  that  of  Mofes  and  the 
Prophets,  in  his  miraculous  Actions,  they  had  been 
obliged  to  have  honoured  him  as  one  of  their  Rank, 
but  not  to  have  attributed  an  incomparable  Dignity 
to  him :  But  he  did  thofe  which  neither  Mofes  nor 
the  Prophets  had  performed  •,  and  in  thofe  that  had 
been  done,  Chrift  excelled  them  in  the  Manner  of 
doing  them.  This  the  Jews  could  not  contradict, 
and  from  hence  their   Infidelity  was  made  culpable. 

Secondly,  Miracles  were  neceffary  to  convince  thq 

Gentiles.     1.  For  the  Gofpel  forbids  the  various  Re- 

D  d  3  ligions 


4i 8     The  Harmony  of  the  Divine  Attributes 

ligions  among  them,  and  commands  all  to  worfhip 
God  alone  in  Jefus  Chrift-,  fo  that  without  a  ienfible 
Demonftration,  that  that  was  the  Way  wherein  He 
would  be  ferved,  their  Prejudices  had  been  invinci- 
ble. 2.  The  Gofpel  propounds  Threatnings  and 
promifes  that  regard  a  future  State,  where  no  living 
Eye  can  fee  their  Effects ;  fo  that  without  an  extra- 
ordinary Confirmation  it  was  not  likely  that  Men 
fhould  yield  a  firm  Affent  to  them.  If  it  be  faid,  our 
Saviour  did  his  Miracles  only  in  Judea^  where  very 
few  of  the  Gentiles  faw  his  Perfon  or  Works :  I  an- 
fwer,  His  Miracles  were  primarily,  defigned  for  the 
Conviction  of  the  Jews  \  and  in  a  fecondary  Intenti- 
on, to  difar.m  Infidelity  among  the  Gentiles.  There- 
Tore  the  Teflimony  of  them  was  conveyed  by  thofe 
who  were  Eye-witnefTes,  and  moft  worthy  of  Cre- 
dit, and  who  did  many  great  Wonders  in  the  Name 
of  Chrift,  to  verify  the  Report  of  his  famous  Mira- 
cles, and  declare  his  Power  and  Divinity,  Of  this 
more  afterwards. 

Now  I  will  briefly  confider  the  Miracles  wrought 
by  Chrift,  that  were  the  certain  Signs  of  God's  fa- 
vouring of  him,  and  made  his  CommifTion  authentic. 
Before  his  coming,  the  Hand  of  the  Synagogue  was 
dried  up,  and  impotent  to  produce  Miracles.  The 
Holy  Spirit  was  withdrawn,  and  for  the  Space  of 
four  hundred  Years,  no  Prophet  nor  Worker  of  Won- 
ders appeared.  John  the  Baptift,  though  the  Angel 
deputed  to  fignify  the  coming  of  Chrift,  yet  did  no 
Miracles.  But  our  Saviour  was  inverted  with  Power 
from  above,  and  performed  many.  Their  Quality 
and  Number  is  confiderable. 

i.  They  were  not  mere  Signs,  as  the  Converfion 
of  Mofes's  Rod  into  a  Serpent  -,  nor  deftructive  and 
punifhing,  as  the  Wonders  in  Egypt ;  but  advanta- 
geous and  beneficial  to  Men,  the  equal  Dqmonftra- 

tions 


in  Contriving  Mans  Redempiiciu  419 

tions  of  his  Mercy  and  Power.     He  cured  Difeafei} 
that  were  ablblutely  defperate,    without  Means,  by 
his  Omnipotent  Will,  as  the  Son  of  the  Nobleman 
who  was  fick  at  Capernaum,    when  Himfelf  was  at 
Cana,  in  Galilee,  John  iv.  46.  or  by  fuch  vifible  Means, 
that  the  Spectators    might  be  fully  convinced,  that 
it  was  not  the  external  Application,  but  his  fole  Vir- 
tue and  Divine  Power  that  produced  the  Effect.  Thus 
by  anointing  with  Clay  and  Spittle  the  Eyes  of  him 
that  was  born  blind,    who   never  had  any  natural 
Podibility    of  feeing,  he  wrought   an   unparalleled 
Cure :  It  was  never  yet  heard  that  any  Man  opened  the 
Eyes  of  one  that  was  born  blind,  John    ix.     Therefore 
he  that   was  healed,  inferred  from    that,  as  a  moft 
pregnant  Proof,  that  our  Saviour  was  from  God.     He 
raifed  the  Dead.    This  Effect  exceeds  the  Power  not 
only  of  Men,  but  of  the  Angels.     'Tis  true,  That 
one  Angel  deftroyed  in  a  Night  one  hundred  and  eigh- 
ty-five Thonfand  of  the  Affyrian   Army ;  but   it   is 
as  true,  that  all   the  Angels  together   cannot   raife 
from  the  dead  one  Man.     'Tis  wholly  the  Work  of 
the  Lord  of  Nature,  who  holds  the   Keys   of  Life 
and  Death  in  his  Hands.     'Tis  only  his  Light   can 
difpel  the  Darknefs,  his  Voice  can  break  the  Silence 
of  the  Grave.     And  'tis  obfervable,    that  our  Savi- 
our who  fometimes  concealed  his  miraculous  Works, 
and  forbad  the  publifhing  of  them,    yet  performed 
this  Kind  before  many  Witneffes,  that   they    might 
jpublifh  and  verify  it,  as  being  mod  conclufive  of  his 
I  Miff  on  from  God.      He  raifed   to  Life   the  Ruler's 
{Daughter,  Mar.  5.  42.  to  the  Aftonifhment   of  all 
that  were   prefent  to  attend  her  Funeral.     The  Wi- 
|  dow's  Son  of  Nairn  was   carried  without  the  Gates 
I  of  the  City  to  his  Grave  ;  Jeftts  ftops  the  fad  Train, 
and  reftores  Life  to  the  young  Man  -9  and  to  his  Mo- 
ther ibmething  more  dear  than  her  Life,      And  rhe  ' 

more 


%2o      The  Harmony  of  the  Divine  Attribute} 

more  fignally  to  triumph  over  Death,  he  purfued  it 
to  its  Fort,  the  Obfcurity  of  the  Grave.  Lazarus 
was  buried  four  Days,  [Luke  vii.  15  J  his  Carcafevt&s 
corrupted-,  Jefus  calls  him  from  the  Bottom  of  his 
Tomb  with  that  powerful  Voice  that  created  the 
(World  :  The  Dead  anfwers,  and  comes  forth,  to  the 
'Amazement  of  all  that  faw  the  Glory  of  God  fo 
clearly  manifefted.  The  Evangelift  reports,  (John 
11.  44.)  that  the  People  afterward  were  as  defirous 
to  fee  Lazarus  as  Jefus.  Add  to  thefe  his  calling 
out  of  Devils.  Before  the  Fall,  the  unclean  Spirit 
was  incorporated  with  the  Serpent,  but  now  with 
Man  himfelf.  He  feizes  on  the  external  Organs 
and  internal  Faculties,  and  rules  him  at  his  Pleafure. 
In  the  Time  of  Chrift,  great  Numbers  were  pofTefTed  : 
I  For  the  Devil  perceiving  the  Ruin  of  his  Kingdom 
approaching,  would  extend  the  Limits  of  it  here, 
and  by  the  perfect  poffefiing  of  Sinners,  begin  their 
Torment,  which  is  one  Act  of  his  Principality.  The 
Cafe  of  thofe  Perfons  was  mod  companionable.  For 
in  that  clofe  Fight  the  Soul  was  difarmed  of  its  de-> 
fenfive  Weapons,  being  hindered  in  a  great  Meafure 
of  the  free  Ufe  of  its  Faculties.  "Whereas  in  other 
Temptations  he  Works  by  outward  Objects  at  a  Di- 
itance,  here  he  makes  a  violent  Aflaulton  both  Parts. 
9Tis  the  true  Anticipation  of  Hell,  for  the  pofTefTed 
Perfon  is  not  exempted  from  Suffering,  the  Privi- 
lege of  Death,  nor  enjoys  the  free  Power  of  doing, 
the  Effect  of  Life.  Now  the  ejecting  of  this  Enemy 
was  above  the  Force  of  any  human  Means  •,  no  ma- 
terial Applications  had  Power  over  immaterial  Spi- 
rits. But  our  Saviour,  by  a  Word,  commanded  them 
forth  of  their  Garifons  :  And  the  Evangelifts  ob- 
ferve,  that  the  Sight  of  it  affected  the  People,  in  an 
extraordinary  Manner,  above  what  his  other  Mira- 
cles did.    Tis  faid3  Matt,  i.  27,  29,  They  were  all 

amazed* 


'in  Contriving  Mans  Redemption.  421 

amazed^  infomucb  that  they  queftioned  among  them- 
/elves,  faying,  What  Thing  is  this,  what  new  DoBrine 
is  this  ?  For  with  Authority  commandeth  he  even  tht 
unclean  Spirits,  and  they  obey  him.  His  Empire  over 
evil  Spirits  was  more  admired  than  over  Difeafes, 
or  Death  itfelf.  Thofe  who  were  infenfible  of  his 
former  Miracles,  received  Impreflion  from  this: 
They  were  aftonijhed  at  the  mighty  Power  of  God,  con- 
f effing  that  it  was  never  fo  feen  in  lfrael,  Luke  ix.  43. 
And  another  Time  they  faid,  Is  not  this  the  S&n  of 
David  ?  {Matt.  ix.  33.)  i.  e.  the  Mefliah.  The  Pha- 
rifees,  his  obftinate  Enemies,  were  more  troubled 
about  this  than  any  other  Action  •,  and  to  elude 
the  prefent  Conviction  that  he  came  from  God,  a- 
lcribed  it  to  a  fecret  Compact  with  Beelzebub,  as  if 
there  were  a  Collufion  between  the  Evil  Spirits,  a 
lefTer  Devil  retired  that  the  Prince  might  reign. 
But  fo  great  was  the  Evidence  of  the  Spirit  of  God 
in  that  Act  of  Jurifdiction  over  the  Devils,  that 
our  Saviour  charges  them  with  unpardonable  Guilt 
for  their  wilful  denying   it. 

The  Number  of  his  Miracles  was  fo  great,  that 
St.  John  faith,  If  all  were  written,  the  World  could 
not  contain  the  Books.  We  may  in  Part  conjecture 
how  numerous  they  were,  by  taking  Notice  how 
many  he  performed  in  one  Day.  He  dined  with 
Matthew,  at  Capernaum ;  Matt.  ix.  10, 1 1  •,  whilfthewas 
there,  Jairus  entreats  him  to  go  to  his  Daughter 
newly  dead;  Ver.  18.  as  he  went,  the  Woman  with 
the  Bloody  IfTue  touched  the  Hem  of  his  Garment, 
and  was  healed-,  Ver.  20,  21,  22.  he  railed  the 
dead  Maid  ;  in  his  returning  he  cured  two  blind 
Men  •,  and  immediately  after  caft  out  the  Devil 
from  one  that  was  dumb.  And  in  all  thefe  mira- 
culous Operations,  the  Glory  of  God's  Power  was 
clearly  manifefted. 

4.  The 


^22     The  Harmony  of  the  ^Divine  Attributes 

4.  The   Divine   Power  admirably  appeared,    in 
making  the  Death  of  Chrift  victorious  over  all  our  ^ 
Spiritual  Enemies.      Now   to  fhew  what  an   emi- 
nent Degree  of  Power  was  exercifed  in  the   Effect- 
ing this,  we    muft   confider,  that   after   Satan  was 
caft   out  of  Heaven   for  his   Rebellion,  he  fet  up 
a  Throne  on   the   Earth,    and    ufurped   an  abfo- 
lute  Empire    over    Mankind.      His    Power     was 
Great,    and  his   Malice   was  equal   to   hk  Power. 
The  Apoftle  reprefents   him  with  his  black   Army, 
Ephef.  vi.   12.  under  the  Titles  of  Principalities  and 
Powers,  the  Rulers  of  the  Barknefs  of  this  World,  fpi- 
ritual   Wickednejjes    in   high    Places  \     as    in   refpect 
of  the  Order  among  them,  fo   in    refpect   of  their  \ 
Dominion  they  exercife  in   the  World.     His  Prin-  '■}. 
cipality  hath  two  Parts :  To  tempt  Men  powerful- 
ly to  (in,  and  to  execute  the  Wrath  of  God  upon 
them.     He  works  ejfetlually  in  the  Children  of  Difo- 
ledience.     He  fires  their  Lufts,  and  by  the  thick  af- 
cending   Smoke  darkens  their  Minds,  and   hurries 
them  to  do  the  vileft  Actions.      And  he  hath  the 
Power  of  Death,    to  torment   Sinners;  God  juftly 
permitting  him  to  exercife  his   Cruelty  upon  thofe 
who  comply  with   his   Temptations.     Now   in   the 
Time   of  Chrift,  feeing  many  ravifhed  out  of  his 
hands,  and  tranflated   into   the  Kingdom  of  God, 
he  grew   Jealous  of  his   State,  and    by   his  Inftru- 
ments  brought  him  to  a   cruel  and  fhameful  Death. 
He  then,  in  Appearance,  obtained  a  complete  Con- 
queft;    but    in  Truth  was   abfolutely    overcome. 
And  from   hence  the  glorious  Power  of  Chrift  is 
moft  clearly  manifefted.     As  he  that  will  take  the 
Height  of  a  Mountain  muft  defcend  to  the  loweft 
part   of  the   Valley,  where,  fixing  his  Inftrument, 
he  may  difcover  the  Diftance  from  the  Foot  to  the 
Top  of  it :  So  we  muft  defcend  to  the  loweft  Degree 

of 


tn  Contriving  Mans  Redemption  423 

of   our   Saviour's    Abafement,    to   underftand   the 

Height  of  his    Exaltation.      By  Death   he   overcame 

him  that  had  the  Power  of  Death  -,    that  is,  the  Devil. 

Heb.  ii.   14.  For  his  cruel   Empire  was  founded  in 

Man's  Sin  ;  his  Greatnefs  was  built   on    our   Ruins. 

AH  the  penal  Evils  he  brings  on  Mankind    are   upon 

[the  Account  of  our  Difobedience ;  and  his    mighty 

■tower  in   Temptations,  is    from  our   inward    Cor- 

Iruption  :  Otherwife  he  might  furround,  but  could 

■not  furprife   us.      Now   the   Lord  (Thrift,    by    his 

JDeath,  hath  taken  away  the   Guilt   and   Power  of 

Sin  :  The  Guilt  in   enduring  the  Curfe  of  the  Law, 

and   thereby  fatisfying  Eternal   Juftice,    which    all 

^he  Creatures  in  Heaven  and  Earth   could    not  do  •, 

and  the  Power  of  it,  By  crucifying  our  old  Man  with 

'rim,  that   the  Body  of  Sin    might  be  de/lroyed,  thai 

henceforth  we  fljould  not  ferve  Sin.   Rom.  vi.  6.  By  the 

Zrojs  of  Chrijl  the  World  is  crucified  to  us  ;  and  we  are 

rucified  to  the  World.  Gal.  vi.  By  it  we  are  vindicat- 

d  from  the  Power  of  Satan,    into  the  glorious  Li- 

erty  of  the  Sons  of  God.     For   this  Realbn  our  Sa- 

iour,  a  little   before  his  Paftion,  faid,  Now  ft  all  the 

}rince  of  this  World  be  caft  out.     By  the  Crofs   be 

Wiled  Principalities  and  Powers,  and   made  a  Shew  of 

hem  openly,  triumphing  over  them  in  it,  Col.  ii.  xv. 

0  their  extreme  Confufion,  in  the  View  of  Heaven 

nd  Earth.      Although   the  Refurre&ion  and   Af- 

enfion  of  Chrift  are  the  proper  Acts  of  his  Tri- 

mph,  yet  his  Death  is  the  Sole  Caufe  and  Origi- 

al  of  it.     The  Nails   and    Spear   that  pierced  his 

lody,  were  his  Omnipotent  Arms ;  and  the  Crofs,  the 

iftrument  of  his  Sufferings,  was  the  Trophy  of  his 

riclory.      All  our    triumphant  Palms  are  gathered 

•om  that  Tree.      'Tis   there    our  Saviour   bruifed 

le  Head  of  the  old  Serpent,  and  renewed  his  anci- 

bc  Victory  over  him. 

And 


424    The  Harmony  of  the  Divine  Attributes 

And  from  hence  it  was,  that  upon  the  firft  Preach- 
ing of  Chrift  Crucified,  Oracles  were  ftruck  dumb, 
and  put  to  eternal  Silence.  Invifible  Powers  were 
forced  to  do  him  vifible  Honour.  As  the  Rifing  Su/i 
caufes  the  Night-birds  to  retire,  fo  his  Name  chaf- 
ed the  Rout  of  Deities  into  Darknefs.  They  con- 
tinue to  be  our  Enemies,  but  not  our  Lords.  Nowfl 
where  did  the  Divine  Power  ever  appear  more  glo«| 
rious  than  in  our  Crucified  Saviour  ?  He  hath  done 
greater  Things  fuffering  as  Man,  than  acting  as 
God*.  The  Works  of  Creation  and  Providence  I 
are  not  equal  to  the  Effects  of  his  Death.  In  the 
Creation  a  corruptible  World  was  produced  from 
Nothing,  which  as  it  had  no  Difpofition,  fo  no  Con- 
trariety to  receive  the  Form  the  Creator  gave  it: 
But  the  new  World  of  Grace,  that  is  Immortal, 
was  formed  out  of  Rebellious  Matter.  The  moft 
eminent  Work  of  Providence,  was  the  drowning 
the  Egyptians  in  the  Red  Sea :  But  the  fpiritual 
Pharaoh,  and  all  his  Hofts,  were  drowned  in  his 
Blood.  In  fhort,  the  Crofs  hath  opened  Heaven  to 
lis,  and  wrought  a  miraculous  Change  on  the  Earth; 
But  this  I  (hall  more  particularly  confider  under  a- 
nother  Head  of  Difcourfe. 

Fifthly,  The  Divine  Power  was  eminently  mag- 
nified in  Chrift's  Refurrection  from  the  Grave. 
This  was  foretold  concerning  the  Meffiah  by  the 
Prophet  David,  fpeaking  in  the  Type,  Pfal.  xvi.  10. 
My  Flejh  /hall refl  in  Hope,  for  thou  wilt  not  leave  my 
Soul  in  Hell,  neither  wilt  thou  fuffer  thy  Holy  One  to 
fee  Corruption.     As  it  was  ordained  by  God's  Coun- 

fel> 


*  Met  a  tonfauron,  kai  to  foterion  pathos,  ouk  eti  phainakizei  tout 
Anthropous,  o  AJklepios,  oude  alios  tis  ton  kaloummon  Tbeon. 
Apantagar  out  on  ton  ormathon  oion  tinas  nukteridas  to  jkoto  parepemp- 
Jsn   anauilan  to  pbos.     Theodor.  deCur.  Graec.  Affeft.  Lib.  12. 


in  Contriving  Mans  Redemption^       425 

fel,  fo  it  was  executed  by  his  Power.  This  is  de~ 
cifive,  that  he  is  the  Meffiah.  His  other  Miracles 
were  performed  by  the  Prophets,  but  this  was  An- 
gular, and  only  done  by  the  God  of  the  Prophets. 
The  Reafons  of  it  prove,  that  it  was  equally  ne- 
ceiTary  for  his  Glory  and  our  Salvation. 

1.  The  Quality  of  his  Perfon  required  it.  For 
Jie  was  a  Heavenly  Man  without  Guilt,  therefore 
immortal  by  the  original  Conftitution  of  his  Nature. 
Death,  that  is  the  Wages  of  Sin,  had  no  Power 
over  him.  He  was  fubjecl:  to  it,  not  by  the  Law 
of  his  Conception,  but  the  Difpenfation  of  his 
Love  \  not  to  fatisfy  Nature,  but  purchafe  our  Sal- 
vation :  Therefore  the  Eternal  Law  that  annexes 
Immortality  to  Innocence,  would  not  fufFer  that 
he  mould  remain  in  the  State  of  Death. 

2.  The  Nature  of  his  Office  made  it  neceflary: 
As  the  Oeconomy  of  our  Redemption  required,  that 
he  fhould  defcend  from  Heaven,  the  Seat  of  his 
Glory,  that  by  dying  he  might  expiate  our  Sins  •,  fo 
after  his  lying  in  the  Grave,  fo  long  as  to  atteft  the 
Reality  of  his  Death,  it  was  neceflary  he  mould  rife 
again  in  order  to  his  difpenfing  the  Glorious  Bene- 
fits he  had  purchafed.  The  Apoftle  tells  the  Corin- 
thians,  1  Cor.  xv.  14.  If  Chrtfl  be  not  rifeny  then  our 
Preaching  is  in  vain,  and  your  Faith  is  aljo  in  vain.  For 
the  Faith  of  Chriftians  hath  a  threefold  Reference  : 

1.  To  the  Perfon  of  Chrift,  that  he  is  the  Son 
of  God. 

2.  To  his  Death,  that  it  is  an  all  fufficient  Sacri- 
fice for  Sin. 

3.  To  his  Promiie,  that  he  will  raife  Believers   at 
,  the   lad   Bay.     Now  the   Refurrection  of  Chrift  is 

the  Foundation  of  Faith  in  refpedr,  of  all  thefe. 

1.  He  was  declared  to  be  the  Son  of  God  with  Pow- 
er, according  to  the  Spirit  of  Holinefs,  by  the  Refurrec- 

tion 


426     Tbe  Harmony  of  the  Divine  Attributes 

tion  from  the  Dead,  Rom.  i.  4.  He  was   the  Son  of* 
God  from  Eternity  as  the  Word,  and  from  the  firftr 
Moment  of  his  Incarnation  as  God-Man*  but  the 
Honour  of  this    Relation  was  much  eclipfed  in  his 
poor  Life,  and  ignominious  Death.     And  although 
his  darkeft  Night   was   inlightened  with   fome  Dis- 
coveries of  his  Deity,  yet  they  were  tranfient  and 
foon   vanilhed.     But  in  his  Refurrection   God  did 
publickly  own  him  in  the  Fa§e  of  the  World  ;  there- 
fore he  is  reprefented,  teftifying  from  Heaven,  Thou 
art  my  Son,  this  Day  have  I  begotten  thee  -,  Ads  xiii.  33. 
According  to  the  Phrafe  of  Scripture  then   Things' 
are  faid  to  be  when  they  confpicuoufly  appear.    All 
the  miraculous  Proofs,  by  which  God  acknowledged 
him  for  his  Son  during  his  Life,  had  been  ineffectual 
without  this.     If   he  had  remained  in    the  Grave, 
it  had  been  reafonable  to  believe  him  an  ordinary 
Perfon,  and   that  his  Death  had  been   the  Punish- 
ment  of   his    Prefumption ;    but*  his   Refurrection 
was    the  moft  illuftrious    and  convincing  Evidence, 
that  he  was  what  he  declared  himfelf  to   be.     For 
it  is  not  conceivable   that  God  mould  put  forth  an 
Almighty  Power  to  raife  him,  and  thereby  autho-  I 
rife  his  Ufurpation,  if  by  Robbery  he  had   affumed 
that  Glorious  Title.     He  is  therefore  faid  to  bejuf-  l\ 
tified  by  the  Spirit,  which  raifed  him,  1  Tim.  iii.   16. 
from  all  the  Accufations  of  his  Enemies,  who  charg- 
ed him  with  Blaiphemy   for   making  himfelf  equal 
with  God  :  Upon  the  Evidence  of  it,  Thomas  ador- 
ed him  as  his  Lord  and  God. 

2.  His  Refurrection  is  the  moft  pregnant  Proof  of 
the  All-fufficiency  of  his  Satisfaction.  This  was  Spe- 
cial in  the  Death  of  Chrift,  that  the  Curfe  of  the 
Law  accompanied  it,  and  feemed  like  an  infinite 
Weight  to  lie  on  his  Grave.  But  in  rifing  again,  th& 
Value  and  Virtue  of  his  Sufferings  was  fully  declar- 
ed. 


In  Contriving  Mans  Redemption.         427 

j  1  ed.  Therefore  the  Apoftle  tells  us,  Rom.  iv.  25. 
.  That  he  was  delivered  for  our  Offences ',  and  was  raifed 
[again  for  our  Juftijication.  Although  his  Death  was 
"  fufficient  to  merit  our  Pardon,  yet,  fince  Believers 
5  alone  actually  partake  of  the  Benefit,  and  none 
could  believe  it  he  had  not  rofe  from  the  Grave ; 
\  it  is  clear  his  Death  had  been  ineffectual  without 

3.  Our  Faith  in  his  Promifes,  to  give  Life  and 

Glory  to  his  Servants,  is  built  on  his  Refurreclion : 

For  how  could  we  believe  him  to  be  the  Author   of 

Life,  who  remained   under  the  Power  of  Death  ? 

:LHow  could  he  quicken  and  glorify  us,  who   finally 

jperifhed  ?  If  he  had  been  confined  to  the  Grave,  all 

four  Hopes  had  been  buried  with  him.     But  his  Re- 

1  furrection  is  the  Caufe,  Pattern   and  Argument  of 

I  ours:  He   did  not  only    raife  his  Body  from    the 

/  Grave,  but  his  Church   with   him.     Now   the   Ef- 

:'  feeling  this  is  attributed  to  the  Divine  Power,  with 

3   a  Note  of  Eminency  :  Chrift  was  raifed  by  the  Glory 

"   of  his  Father  -,  Rom.  vi.  4.  that  is,  by  his  Power,  which 

in  that  A6t  was  manifested  in  its  full  Splendour  -9  for 

what  is   ftronger  than  Death  ?  and  more  inexorable 

y  than  the  Grave  ?  Omnipotency  alone  can  break   its 

.  3ates,  and  loole  its   Bands. 


CHAP.     XXI. 

be  Divine  Power  was  glorified  in  the  Converfion  of 
the  World  to  Chriltianity.  Notwithjianding  the 
jna,y  Infirmity  in  Chrifl:  Crucified^  yet  to  the 
Called  he  was  the  Power  of  God.  The  numerous 
and  great  Difficulties  that  obfirucled  the  Receiving 
the  GofpcL  What  the  State  of  the  World  was  at 
thefirfi  Preaching  it.     Ignorance  was  Univerfal. 

Idolatry, 


'428      The  Harmony  of  the  Divine  Attributes 

Idolatry,  and  the  Depravation  of  Manners,  were  the 
Conferences  of  it.  Idolatry  was  fortified  by  Cuf- 
torn*  Antiquity,  and  external  Pomp.  The  Depra- 
vation of  Manners  was  extreme.  The  principal  Ac- 
count of  it  from  their  dijbelieving  a  future  State, 
and  their  attributing  to  their  Gods  thofe  Paffions  and 
Vices  that  were  pleafing  to  the  Flejh.  The  Averfion 
of  the  vulgar  Heathens  was  ftrengthened  by  thofe  in 
Veneration  among  them.  The  Philofophers,  Priefts 
and  Princes  vehemently  oppofed  the  Gofpel.  An 
Account  of  their  Enmity  againft  it.  The  Confede- 
ration of  the  Means  by  which  the  Gofpel  was  con- 
veyed, dif covers  that  Omnipotency  alone  made  it 
fuccefsful.  The  Perfons  employed  were  a  few  Fifher- 
men,  without  Authority  and  Power  to  force  Men  to 
Obedience,  and  without  Art  or  Eloquence  to  injinuate 
the  Belief  of  their  Doftrine.  The  great,  fudden, 
and  lofting  Change  in  the  World,  by  the  Preaching  of 
the  Gofpel,  is  a  certain  Argument  of  the  Divine 
Tower  that  animated  thofe  weak  Appearances.  Ido- 
latry was  abolifhed.  A  miraculous  Change  followed 
in  the  Lives  of  Men.  Chriftians  gave  a  Divorce  to 
all  the  finful  Delights  of  Senfe,  and  embraced  for 
the  Honour  of  Chrift  thofe  Things  that  Nature  moft 
abhors.  AJhort  View  of  the  Sufferings  and  Courage 
of  the  Martyrs.  Their  Patience  was  infpired  from 
Heaven.  Chriftianity  was  victorious  over  all  Oppo- 
fition.  The  Divine  Power  will  be  glorioufly  mani- 
felled  in  the  complete  Salvation  of  the  Church  at 
the  laft  Day.  Our  Saviour  Jkall  then  finijh  his  Me- 
diatory Office :  Death,  the  laft  Enemy,  Jhall  be  de- 
Jlroyed:  The  Bodies  of  the  Saints  jhall  be  raijed 
and  conformed  to  the  glorious  Body  of  Chrift. 


T 


HE  Divine  Power  was  glorified  in  the  Con- 
vcrfion  of  the  World  tq  Chriftianity.     The 

Apoftle 


in   Contriving  Mans  Redemption]         429 

Apoftle  tells  us,  That  Chrift  crucified  was  to  the  Jews  a 
Stumbling-block ,  and  to  the  Gentiles  Foolifhnefs.  The 
Jews  expected  the  Meffiah  to  deliver  them  from 
temporal  Servitude,  and  eftablifh  an  univerfal  Em- 
pire, either  by  the  Force  of  Arms,  or  by  the  Ter- 
ror of  Signs  and  Prodigies,  as  Mofes  did  againft  the 
Egyptians:  But  when,  inftead  of  Power,  they  faw 
nothing  but  Weaknefs,  and  inftead  of  a  glorious 
Triumph,  a  difgraceful  Punishment,  they  defpifed 
his  Perfon,  and  rejected  his  Doctrine.  But  not- 
withstanding this  imaginary  Infirmity  in  Chrift  cru- 
cified, yet  to  thefe  that  are  called  according  to  the  di- 
vine Purpofe,  He  was  the  tnoft  excellent  Power  of  God : 
It  being  more  glorious  to  fubdue  the  World  to  the 
Faith  and  Obedience  of  a  crucified  Perfon,  than 
if  he  had  appeared  with  all  the  Powers  of  Heaven* 
and  Princes  of  the  Earth  as  his  Attendants.  For 
this  Reafon  the  Apoftle  declares,  He  was  not  ajhamed 
cf  the  Go  [pel  of  Chrift,  it  being  the  Power  of  God  to 
Salvation  to  all  that  believe,  to  the  Jew  fir  ft,  and  a  I/a 
to  the  Greek.  And  he  prays  for  the  Ephejians,  Ch.  i. 
18,  19,  20.  That  the  Eyes  of  their  Under/landings  being 
enlightned,  they  might  know  what  is  the  exceeding  great- 
nejs  of  his  Power  to  us-wardwbo  believe,  according  to  the 
working  of  his  mighty  Power  which  he  wrought  in  Chrift 
when  he  raifed  him  from  the  Dead,  and  fet  him  at  his 
own  right  I  land  in  the  heavenly  Places.  He  ules  va- 
rious and  lofty  Expreflions,  as  if  one  had  been  in- 
fufRcient  to  fignify  the  Extent  and  Efficacy  of  that 
Power  which  produced  the  Faith  of  Chrift  in  the 
Heathens.  And  if  we  duly  confidcr  Thing*,  it 
will  appear,  that  the  Terms  of  the  Apoftle  arc  not 
too  ltrong  and  hyperbolical,  but  juft  and  equal  to 
the  Degree  of  Power  requifite  lor  the  Accumplifh- 
ment  of  that  great  Work. 

E  c  For 


430     The  Harmony  of  the  Divine  Attributes 

For  the  underftanding  of  this,  I  will  conlider 
three  Things. 

i.  The  numerous  and  great  Difficulties  that  ob- 
ftructed  the  receiving  of  the  Gofpel. 

idly.  The  Quality  of  the  Means  by  which  'twas 
conveyed  and  became  fuccefsful. 

$dly.  The  eminent,  fudden,  univerfal  and  lading 
Change  made  by  it  in  the  World. 

17?.  The  numerous  and  great  Difficulties  that 
obftructed  the  receiving  of  the  Gofpel.  This  will 
appear  by  reprefenting  the  State  and  Difpofition  of 
the  World  at  that  Time  when  it  was  firft  preach- 
ed. 

Firft  \  Ignorance  was  univerfal;  a  deep  thick 
Darknefs  covered  the  Face  of  the  Earth.  And  the 
Confequents  of  that  grofs  palpable  Ignorance,  were 
execrable  Idolatry,  and  the  moil  notorious  Depra- 
vation of  Manners. 

1.  Execrable  Idolatry  :  For  as  in  the  Night  Spec* 
ires  walk,  fo  in  the  Times  of  Ignorance,  the  Prince 
of  Darknefs  made  his  Progrefs  in  the  Earth.  He 
reigned  in  the  Hearts  of  Men,  and  in  the  Places  of 
their  Devotion.  The  whole  World  as  filled  with 
Idols  of  feveral  Forms  and  Myfteries,  fome  amia- 
ble, others  terrible,  according  to  the  Humour  of 
Superftition.  For  many  Ages  Satan  had  kept  peace- 
able PofTeffion  of  his  Empire :  For  the  ignorant 
World  did  not  underftand  its  Mifery,  but  willingly 
paid  that  Honour  to  the  cruel  Ufurper,  that  was 
only  due  to  the  lawful  Sovereign.  They  were 
confirmed  in  their  Idolatry  by  feveral  Things. 

(1.)  They  were  trained  up  in  it  from  their  In- 
fant State.  Now  the  firft  Perfwafions  of  the  Mind, 
though  grofly  falfe,  and  ill  Habits,  do  ftrangely 
captivate,  and  are  with  Difficulty  removed  ;  becaufe 
the  Concurrence  of  thofe  Faculties  is  requifue,  which 

are 


In  Contriving  Mans  Redemption.  43 T 

are  under  the  Power  of  Error  and  Vice.  No  Ty- 
rant is  fo  exactly  obeyed  as  Cuftom,  efpecially  in 
Things  efteemed  facred  :  For  the  Conceit  that  the 
Service  is  pleafing  to  the  Deity,  renders  Men  in- 
capable to  believe  any  Thing  that  contradicts  it. 
'Twas  as  hard  to  make  the  Gentiles  forfake  the 
Religion  they  received  from  their  Birth,  and  to 
loofe  the  ImpreiTions  made  in  their  tender  Age,  as 
rto  make  the  Africans  change  their  Skin  and  become 
Fair,  and  the  Europeans  to  turn  Black :  For  the 
Tincture  which  the  Religion  practiied  in  each  Coun- 
try conveys  to  the  Souls  of  Men,  is  as  deep  and 
lading  as  that  which  the  Sun  imprefTes  upon  their 
Bodies,  according  to  the  Diverfity  of  its  Afpects. 

(2.)  The  Pagan  Religion  was  derived  through  a 
long  Succefllon  from  their  Progenitors.  Antiquity 
:brings  I  know  not  what  Refpect  to  Things,  but  it  is 
fpecially  venerable  in  Matters  of  Religion.  There- 
fore the  Heathens  accufed  the  Chriftian  Religion 
of  Novelty,  and  urged  nothing  more  plaufibly  than 
the  Argument  of  immemorial  Prefcription  for  their 
Superftition.  *  They  would  not  confider  whether 
it  were  juft  and  reafonable,  but  with  a  blind  Defe- 
rence yielded  up  themfelves  to  the  Authority  of  the 
Ancients.  They  refolved  not  to  condemn  their  Pa- 
rents and  Friends,  that  had  gone  before  them  in  the 
Road  of  Damnation,  but  chofe  to  die  in  their  Ido- 
latry :  So  hard  is  it  to  refill  the  Current  of  the 
World,  and  to  refcue  ourfelves  from  the  Bondage 
of  popular  Errors. 

(3.)  The  Pomp  of  the  Pagan  Worfhip  was  very 
E  e  2  pleafing 

*  Vid.  Sym.  in  rclat.  ad  Imperat.  Majorum  excipere  difci- 
♦  ^linam,  Religiones  traditas  colere.  Cacil.  Tantum  Sanftkatis 
•;  tttribuere  confuevit,  quantum  altruxerit  vetuftatis.  M.  />/,  Hoc 
I  anftum  ab  kyq  eft,  Hoc  ab  Atavis  uaditum,  Prudwt, 


432      The  Harmony  of  the  Divine  Attributes 

pleafing  to  the  Flefh.  The  Magnificence  of  their 
Temples,  adorned  with  the  Trophies  of  Superftiti- 
on,  their  myfterious  Ceremonies,  their  Mufick,  their 
ProcefTions,  their  Images  and  Altars,  their  Sacri- 
fices and  Purifications,  and  the  reft  of  the  Equipage 
of  a  carnal  Religion,  drew  their  Refpects,  and 
ftrongly  affected  their  Minds  through  their  Senfes  : 
Whereas  the  Religion  of  the  Gofpel  is  Spiritual 
and  Serious,  Holy  and  Pure,  and  hath  nothing  to 
move  the  Carnal  Part.  Now  how  difficult  was  it 
to  overcome  Paganifm  when  fortified  by  Antiquity, 
Univerlality,  and  fo  agreeable  to  Senfe  ?  How  hard 
was  it  to  free  Men  from  the  double  Tyranny  of 
Cuftom  from  without,  and  blind  Affections  from 
within. 

2.  The  Depravation  of  Manners  was  fuch  in  the 
Heathen  World,  that  if  the  unclean  Spirits  had 
been  incarnate,  and  taken  their  Refidence  among 
Men,  they  could  not  have  acted  worfe  Villanies. 
The  whole  Earth  was  covered  with  Abomina- 
tions, as  Egypt  with  the  Frogs  that  poifoned  the 
whole  Climate.  We  may  fee  a  Picture  of  their 
Converfation  in  the  firft  to  the  Romans.  And  it 
could  not  be  otherwise  :  For  as  the  Apoftle  faith, 
Thofe  who  are  Drunk,  are  Drunk  in  the  Night  •,  fo 
when  the  Mind  is  darkened  with  Ignorance  and  Er- 
ror,  the  Affections  are  corrupted,  and  Men  give 
up  themfelves  to  the  unfruitful  Works  of  Darknefs. 
Unnatural  Crimes  were  committed  even  among  the 
Grecians  and  Romans,  with  that  Liberty,  as  if  no 
Spark  of  common  Reafon  had  remained  in  them. 
The  moft  filthy  Lufts  had  loft  the  Fear  and  Shame 
that  naturally  attends  them.  They  efteemed  thofe 
Things  to  be  the  Means  to  obtain  Happinefs,  that 
were  Caufes  of  the  Contrary.  They  placed  their 
fovereign  Good  in  extreme  Evil  j  i.  e.  finful  PJea- 

fures. 


In  Contriving  Mans  Redemption  433 

fures.  They  were  encouraged  to  work  all  Unclcan- 
nefs  with  Greedinefs,  not  only  upon  the  Account  of 
prefent  Impunity,  for  their  Laws  left  almoft  all 
Vices  indifferent  but  what  didurbed  the  Tranquil- 
lity of  the  State  -,  and  not  only  by  the  Multitude  of 
Examples,  fo  that  Vices  by  their  Commonnefs  had 
loft  their  Names,  and  were  ftiled  Virtues ;  nay, 
it  was  a  Crime  to  appear  innocent  among  the  Guilty,|j 
but  principally  becaufe  they  thought  themfelves  le- 
cure  as  to  a  future  State  :  For  either  they  wholly  dis- 
believed it ;  and  it  is  congruous  that  thofe  who  think 
to  die  like  Beads,  mould  live  like  Beads  -,  or  elfe  by 
attributing  to  their  Deities  thofe  Paffwns  and  Vices 
that  fo  powerfully  reigned  in  themfelves,  they  were 
ftrongly  perfwaded  no  Punifhment  would  be  inflict- 
ed. J  For  how  could  the  Gods  make  them  Sacri- 
fices to  their  Judice,  who  wereCompanions  with  them 
in  their  Crimes  P  Or  revenge  the  Imitation  of  their 
own  Actions  ?  This  was  to  cad  down  the  Banks  and 
to  let  the  Torrent  of  corrupt  Nature  break  forth  in 
all  its  Fury.  As  St.  Aufiine  obferves  of  Homer ■,  the 
Father  of  Poetical  Fictions,  that  reprefenting  the 
Murders,  Thefts,  and  Adulteries  of  their  Gods,  he 
made  thofe  Sins  divine  Properties,  and  effectually 
commended  them  to  the  Heathens :  Quifquis  ea  fe- 
cifjet,  non  Homines  per ditos  fed  ctelejles  Dens  videbatur 
imitattts.  And  he  gives  an  Indance  of  this  from  a 
Comedy  of  'Terence,  *  where  a  vicious  young  Man  is 
introduced,  reporting  how  he  animated  himielf  to 
fatisfy  his  arutiJJj  Lull,  as  having  no  Ids  a  Deity 
E  e  3  than 

||   Apud  eos  totaimpuritas  vocatur  urbanitas.   M.  Fel. 

X  Et  cuncla  licere  credimus,  ct  fcquimur  magnorum  exem- 
y\z.T)eor\im.R\b\\s  tempting  her  Brother  to inccji.  Ovid.  Met. 1. 9. Fab. 7. 
•  *  Confef.  atque  in  Deum  qui  templa  Cceli  fumma  fonitu  con- 
cuit.  Ego  homuncio  hoc  non  facerera  ;  Ego  illud  vero  iu  feci  ac 
lubens.     Ttr.  Eunuch. 


434     2"J*  Harmony  of  the  Divine  Attributes 

than  Jupiter  for  his  Matter  and  Model.  In  fhort, 
the  Theology  of  the  Pagans  in  flamed  them  to  the  bold 
Commiftion  of  every  pleafant  Sin.  The  Hiftory  of 
their  Gods  was  fo  interfperft  with  the  mod  infa- 
mous Impurities,  that  at  the  firft  reading,  Verterunt 
pupillas  Virgin es  in  Meretrices  ;  They  loft  the  Virgi- 
nity of  their  Eyes,  then  of  their  Souls,  and  then  of 
their  Bodies.  Now  the  Gofpel  is  a  holy  Difcipline 
that  forbids  all  ExceiTes,  that  enjoins  univerfal  Puri- 
ty and  Chaftity  •,  fo  that  when  it  was  firft  preached 
to  the  Heathens,  they  thought  it  impoffibleto  beo- 
beyed,  nnlefs  Men  were  Angels  without  Bodies, 
or  Statues  without  Souls. 

I  fhall  add  further,  That  the  Averfion  of  the  Hea- 
thens from  Chriftianity  was  much  ftrengthened  by 
thofe  who  were  in  Veneration  among  them,  and 
vehemently  oppofed  it.  And  they  were  the  Philo- 
fophers  greatly  efteemed  for  Wifdom,  their  Priefts 
that  had  Dominion  over  their  Confciences,  and 
their  Princes  that  had  Power  over  their  States  and 
Lives. 

i.  Philofophers  vehemently  oppofed  the  receive 
ingof  the  Gofpel.  At  the  firft  View  it  may  be  juft 
Matter  of  Wonder  that  they  mould  be  Enemies  to 
it,  whether  we  confider  the  Objects  of  Faith,  or 
the  Rules  of  Life  laid  down  in  it.  The  Objects  of 
Faith  were  new  and  noble,  of  infinite  Beauty  and 
Profit,  and  moil  worthy  of  a  rational  Contemplation 
to  be  exercifed  upon  them  :  Now  that  the  Philo- 
fophers who  were  fo  diligent  to  improve  their 
Minds,  who  received  with  Complacency  Truths  of  a 
lower  Defcent,  and  of  infinitely  lefs  Importance, 
fhould  reject  Evangelicat Truths,  fublime  in  their 
Nature,  faving  in  their  Efficacy,  and  revealed  from 
Heaven,  what  Account  can  be  given  of  it  ?  Turtulli- 
m  reproaches  them  with  Reafon,  That  the  Chriftian 
"  Faith 


'in  Contriving  Mans  Redemption.  435 

Faith  was  the  only  Thing,  which  Curiofity  did  not 
tempt  them  to  fearch  into:  Hie  folum  curiojitas  hu* 
mana  torpefcit,  Apol.  C.  1.  Befides,  whereas  the 
Gofpel  is  a  plain  and  perfect  Inftitution  for  the  Go- 
vernment of  Life,  wholly  converfant  about  the  Souls 
of  Men,  and  allures  a  BlefTednefs  infinitely  more  ex- 
cellent than  was  ever  thought  of  by  them,  it  might: 
have  been  expected  that  thofe,  who  in  regard  of 
Morality,  feemed  moft  to  approach  to  it,  and  whofe 
profeft  Defign  was  to  fearch  after  Happinefs,  fhould 
fiave  readily  entertained  and  ufed  their  bed  Endea- 
vours to  have  drawn  others  to  embrace  it.  But  if 
we  confider  Things  aright,  our  Wonder  will  vanifh  ; 
for  their  Knowledge  and  Morality,  which  in  them- 
felves  were  Preparatives,  yet  accidentally  hindered 
their  Submifiion  to  the  Gofpel,  and  caufed  the  moft 
potent  Prejudices  againft  it  -,  and  that  upon  a  Dou- 
ble Account : 

1.  Of  Pride. 

2.  Of  Satisfaction  in  their  own  Way. 

1.  Pride  was  their  univerfal  Difeafe  :  They  had  a 
liberal  Efteem  of  themfelves  as  raifed  above  the  com- 
mon Rank  of  Men,  and  were  Lovers  of  Glory  more 
than  of  Wifdom.  *  And  becaufe  Philofophy 
had  inftru&ed  them  in  fome  Truths,  they  believed 
its  falfe  as  well  as  true  Dictates,  and  concluded  all 
Things  impoflible  that  did  not  concur  with  their  old 
Tenets :  They  admitted  no  higher  Principle  than 
natural  Reafon,  and  utterly  reje&ed  divine  Revela- 
tion •,  which  was  as  unreafonable  as  if  one  that  ne- 
ver law  but  the  Light  of  a  Candle,  mould  contend 
there  was  no  other  Light  in  the  World.  Now  a  Per- 
form 


•  *  Mundi    Philofophus  ell   gloriae  animal,  &   popularis   auraa 
atque  nummorum  venale  Mancipiura.    Uhr. 


'436      The  Harmony  of  the  Divine  Attributes 

fon  that  doth  not  believe  divine  Revelation,  is 
wholly  unqualified  to  judge  of  fupernatural  Myfteries. 
For  till  the  Authority  of  the  Revealer  is  fubmitted 
to,  he  cannot  truly  confider  their  Caufc  and  their 
End.  Befides,  they  looked  on  it  as  a  Reproach,  that 
any  Secret  mould  be  revealed  to  others  and  not  to 
them.  It  feemed  to  darken  their  Glory,  that  any 
School  mould  be  more  knowing  than  theirs.  There- 
fore they  chofe  to  be  Inftructors  of  Error,  rather 
than  Difciples  to  the  Truth.  Add  further,  they 
thought  their  Honour  concerned  to  defend  the  Prin* 
ciples  they  had  once  efpoufed.  From  hence  arofe 
the  great  Conteftations  between  themfelves,  accom- 
panied with  Invectives  and  Satyrs,  being  very  jea- 
lous for  their  Opinions,  and  paffionate  for  the  Inte- 
rest of  their  Sects,  Now  the  Gofpel  was  in  fome 
Things  contrary  to  all  of  them,  fo  that  being  impe- 
rious and  impatient  of  Contradiction,  and  touched 
in  their  tendered  Part,  no  wonder  they  were  fo  vio- 
lent againft  it.  They  were  unwilling  to  receive  a 
Doctrine  that  difcovered  their  Errors,  and  lefTene.d 
their  Efteem.  Our  Saviour  afks  the  Jews,  How  can 
ye  believe  which  receive  Honour  one  from  another ,  and 
feek  not  the  Honour  which  comes  from  God  only  ?  He 
propounds  it  as  an  impoflible  Thing.  The  Gofpel 
would  ftrip  them  of  all  their  pretended  Excellencies, 
and  diveft  them  of  many  vain  Conceptions  adorned 
with  fo  much  Art,  and  commanded,  as  its  firft  Arti- 
cle, they  mould  humbly  refign  their  Understandings 
to  divine  Revelation  •,  this  they  looked  on  as  a  Sub- 
iniflion  unworthy  of  their  refined  ftrong  Spirits. 

2.  They  had  Satisfaction  in  their  own  imperfect 
Virtues.  Becaufe  they  did  fome  Things  to  recover 
the  Jiuman  Nature  from  its  degenerate  State,  they 
were  more  confirmed  in  their  Infidelity  than  the 
gtoffeft  Idolaters,  and  the  naoft  vicious  Perfons.  For 

the 


In  Contriving  Mans  Redemption.         437 

the  more  probable  Arguments  they  had  to  obtain 
Happinefs  in  their  own  Way,  the  more  obftinately 
they  refufed  any  other.  They  thought  there  was 
no  need  of  fupernatural  Revelation  to  direct,,  nor 
of  fupernatural  Grace  to  aflift  them  ;  but  without 
the  interceffion  of  a  Saviour,  and  the  Power  of  the 
Holy  Spirit,  they  had  Self-fufficiency  to  obtain  Per- 
fection and  Felicity.  Like  foolifh  Chymifts  that  have 
melted  away  a  great  Part  of  their  Eftates  in  vain, 
and  little  remaining  to  fupport  their  wretched  Lives  \ 
At  in  Expectation  of  the  great  Elixir  create  in  their 
Fancies  Treafures  of  Gold,  and  inrich  themfelves. 
So  the  Philofophers,  who  wafted  their  Time  and  Spi- 
rits in  fearching  after  Happinefs  to  little  Purpofe, 
although  the  belt  of  their  Principles  and  the  height 
of  their  Virtue,  were  infufficient  to  fupport  them 
under  any  prefling  Affliction  •,  yet  they  had  vain 
Hopes  of  obtaining  perfect  Tranquillity  and  Content 
by  them.  Now  the  Gofpel  commanding  an  entire 
renouncing  of  ourfelves,  to  embrace  the  fole  Good- 
nefs  and  Will  of  God,  it  was  hard  for  thofe  who 
were  lb  full  of  Pride  and  Vanity  to  relifh  a  Doctrine 
fo  contrary  to  them.  In  truth,  whatever  ihe  Philo- 
fophers pretended  concerning  the  Incredibility  that 
the  Son  of  God  fhouki  furier  Death,  yet  it  was  not 
fo  much  the  Crofs  to  which  Chrilt  was  nailed  by 
his  Enemies  that  made  them  reject  the  Gofpel,* 
as  the  other  Crofs  to  whichjefus  would  fallen  them, 
i.  e.  the  (trict  and  holy  Difcipline  to  which  he  1 
mands  them  tofubmit.  A  Difcipline  that  condemns 
their    vain    b  a    W  ifdom    and   \' utile,    due 

mortifies fenlual  Plcaiurcs,  -\  which  many  of  the  Phi- 

bibphen 

•  Quid  in   bii  deprehendai  prsctcr  I 
tuum  otium,   &:  qa  item  f  J§m;«/. 

1    l'hilolbphorum  fupcrcilu 
tccufanto,  inicrcuiibiu  ipG  vitiu  111: 


43  8     The  Harmony  of  the  Divine  Attributes 

lofophers  indulged  themfelves  in,  notwithftanding 
all  their  Difcourfes  of  the  purgative  and  illuminative 
Life.  And  that  this  was  the  real  Caufe  of  their  re- 
jecting a  crucified  Saviour  is  evident :  For  they  knew 
that  Sufferings  of  the  word  Kind  are  not  always  in- 
famous, but  muft  be  efteemed  according  to  the  Qua- 
lity of  their  Caufes  and  Ends.  Thofe  who  for  pub- 
lick  Good  generoufly  expofe  themfelves  to  Difgrace 
and  Mifery,  are  honoured  for  their  heroick  Courage 
as  Patriots  of  the  nobleft  Strain.  And  it  is  not  unu- 
fual  for  Perfons  of  extraordinary  Wifdom  and  Vir- 
tue to  fuffer  in  the  World.  Their  Prefence  and  Ex- 
ample upbraid  the  Vicious,  and  wound  their  Spirits, 
as  a  great  Light  diftempered  and  fore  Eyes.  And 
fome  of  them  acknowledged  the  Wifdom  of  Provi- 
dence in  permitting  this  for  an  excellent  End,  that 
Virtue  tried  in  the  Fire  might  be  more  refplendent. 
*  Plato,  an  eminent  Philofopher,  defcribes  a  Man  tru- 
ly juft,  by  this  Proof  of  his  Integrity,  that  he  fhall 
fuffer  the  Lofs  of  Eftate  and  Honour,  be  fcourged, 
racked,  bound,  and  have  his  Eyes  plucked  out,  and 
after  the  enduring  all  Miferies,  at  laft  be  crucified.  So- 
crates^o  admired  by  them,  was  fo  difguiled  by  the  Ma* 
lice  of  his  Enemies,  that  he  was  condemned  to  die  by 
Poifon  :  Yet  this  was  fo  far  from  obfcu ring  his  Repu-. 
tation,  that  his  fuffering  Death  was  efteemed  the  molt 
noble  Effect  of  his  Courage,  and  the  moft  excellent 
Proof  of  his  Virtue.  Why  then  mould  they  make 
a  contrary  Judgment  of  our  Redeemer's  Sufferings ; 
whofe  Innocence  was  perfect,  and  whofe  Patience 
was  fo  Holy  and  Divine,  that  in  the  midft  of  His 
Torments  he  prayed  for  his  Murderers  ?  No  Reafou 

can 


*  Oti  onto  diakirmnos  o  dikaios  mafiigo  fetai,  ftreblofetai,  dedefttai 
tkkauthefetai  to  Tbalmo,  teleuton,  panta  kaka  pathon  ana  cbas  Ufa* 
the/etas.  Lib.  2.  de  Repub. 


'in  Contriving  Maris  Redemption,         4139 

can  be  juftly  alledged,  but  fome  darling  Luft  fpiri- 
tual  or  flefhly  which  they  were  refolved  to  cherifh. 
The  Light  that  comes  from  above  illuminates  the 
Humble,  and  dazles  the  Proud.  The  Prefumption 
of  their  own  Knowledge,  was  the  Caufe  of  their  pro- 
digious Stupidity.  Simple  Ignorance  is  not  fo  dange- 
rous as  Error  :  A  falfe  Light  that  deceives  and  leads 
to  Precipices  is  worfe  than  Darknefs.  We  find  there- 
fore that  none  were  fiercer  Enemies  to   the   Gofpel 

^han  the  Philofophers. 
f  The  facred  Story  tells  us,  that  when  the  Apoftle 
preached  at  Athens,  that  was  as  much  the  Seat  of  Su- 
perftition  as  of  Sciences :  The  Epicureans  and  Stoicks 
though  moft  oppofite  in  their  Principles,  yet  confpir- 
ed  to  encounter  him  •,  they  entertained  him  with 
Scorn,  What  will  this  Babler  fay  ?  and  his  Succefs  was 
but  fmall  there.  He  that  fifhed  with  a  Net  in  other 
Places,  and  brought  great  Numbers  to  Baptifm,  did 
there  only  with  an  Angle,  and  caught  but  one  or  two 
Souls.  And  in  the  Progrefs  of  the  Gofpel  they  perfift- 
ed  in  their  Oppofition.  The  moft  grave  and  virtu- 
ous among  them  cenfured  the  Martyrs  as  fool-hardy 
in  their  generous  Sufferings  for  the  Name  of  Jefus 
Chrift.  Antoninus  *  acculed  the  Chriftians  of  ob- 
flinacy  in  their  Readinefs  to  endure  Torments.  Ar- 
rianus  reprefents  their  Courage  as  proceeding  from 
a  cuftomary  Contempt  of  Death,  which  he  oppofes 
to  Judgment  and  Reafon.  Crefcens,  theCynick,  was 
the  Periecutor  of  Juftin  Martyr.  In  all  Ages  the  Gof- 
pel felt    the  fharp  Points  of  their   malicious  Wits. 

1  They  defpifed  it  as  an  ill-contrived  Fable,  as  the  En- 
tertainment 


#  To  de  etoimon  touto,  ina  apos  idekei  krifrts  erchetai  me  kai  ipfe- 
Un  frataxin  os  oi  Cbrifianoi.  Lib.  2.  Eitai  upo  manias  men  donatai 
UJcuto  diatejihmm  pros  taula,  kai  upo  dhons  oi  Galilaaioi.  4.  C.  7. 


440      The  Harmony  of  the  Divine  Attributes 

tertainment  of  fmall  Understandings ;  J  and  Faith, 
as  the  Prefidium  of  the  Weak  and  Illiterate,  who  were 
incapable  of  Confideration.  Now  when  thofe  who 
were  in  higheft  Reputation  for  their  Morality  and 
Learning,  difcountenanced  Chriftianity,  it  was  a 
ftrong  Argument  to  move  the  vulgar  Heathens  to 
judge  of  it  as  a  mere  Delufion.  In  our  Saviour's  Time 
it  was  urged  as  a  fufHcient  Reafon  againft  the  receiv- 
ing of  Him  as  fent  from  God,  Becaufe  none  of  the 
Pharifees,  the  mod  learned  and  mod  likely  to  un- 
deritand  the  Prophefies  concerning  the  Mejftah^  bd^k 
lieved  on  him^  John  vii.  48. 

2.  The  Heathen  Priefts  vehemently  obftructed 
the  Reception  of  the  Gofpel ;  for  their  Intereft  was 
fpecially  concerned  upon  the  Account  of  their  Repu- 
tation and  Gain.  With  great  Art  they  had  kept 
the  People  in  Ignorance  for  a  long  Time  :  They  per- 
fwaded  them  that  their  idolatrous  Ceremonies,  Sa- 
crifices and  Feftivals,  made  the  Gods  favourable,  and 
were  the  fupreme  Caufes  of  their  Profperity  ;  and 
that  ill  Succefs  in  War,  publick  Difafters,  great  Con- 
tagions, were  fent  for  the  Neglect  of  their  Service. 
From  this  Fountain  all  Superftition  was  derived. 
Now  if  the  Doctrine  of  Chrilt  (that  ftrictly  forbids 
the  Worfhip  of  Idols)  were  received,  who  would 
attend  to  their  old  Lies  ?  Who  would  purchafe  their 
deceitful  Promifes  ?  Who  would  maintain  them 
with  prodigal  Donatives  ?  Who  would  efteem  them 
divine  Men  ?  They  muft  lofe  their  Honour  and  Sup- 
port, and  for  their  Fables  be  the  Scorn  of  the  Mul- 
titude.    'Tis  no  Wonder  then  that  their  Paflions 

mould 

%  Nemo  accedat  eruditus,  nemo  fapiens,  nemo  prudens,  ar- 
cemus  enim  tales :  Quid  fi  quis  eft  indoftus,  infipiens,  infans,  fi- 
denter  veniat.  Hoc  patto  fatis  apparet,  quod  folos  fatuos,  igna- 
xos,  ftolidos,  mancipia,  mulierculas,  pueros  captent,  &  pelliciantt 
Maxim.  Madaurenjis  in  Epift,  ad  St.  Augujl. 


tn  Contriving  Maris  'Redemption*         441 

fhould  be  edged,  and  their  Endeavours  furious  in  op- 
pofing  the  Truth.  And  fince  the  People  had  a  reve- 
rend Regard  for  their  Office,  and  a  high  Opinion  of 
their  Wifdom,  Authority  and  Sanctity,  they  rea- 
dily joined  with  them  in  their  Oppofuion. 

3.  Princes  who  were  adored  by  the  People,  thought 
themfelves  obliged  to  prevent  the  Introduction  of  a 
new  Religion,  left  their  Empire  mould  be  in  Hazard, 
or  the  Majefty  and  Greatnefs  of  it  lefTened.  *  For 
Religion  being  the  true  Foundation  of  publick  Peace, 
Arery  Change  in  it  is  fufpected  as  dangerous,  and 
likely  to  bring  fome  eminent  Alteration  in  the  State. 
St.  Paul  was  accufed  for  teaching  Cuftoms  (Att.  xvi. 
21.)  which  were  not  lawful  for  them  to  obferve  be- 
ing Romans.  And  in  after  Times  Chriftians  were 
condemned  as  feditious  and  mutinous,  and  their  Af- 
femblies  as  riotous  and  unlawful.  And  it  is  obfervable, 
that  there  never  was  a  lefs  favourable  Conftkution 
of  Time,  than  when  the  Gofpel  was  firft  preached  : 
For  Tiberius  was  extremely  cruel  and  extremely  jea- 
lous of  all  Novelty  that  might  difturb  his  Repofe. 
And  Nero9  the  bloodieft  Tyrant  that  ever  fat  on  the 
Roman  Throne,  endeavoured  to  flrangle  Chriftianity 
in  the  Cradle.  || 

Befides,  the  Doctrine  of  Chrift  was  not  only 
new  and  ftrange,  but  fevere ;  for  it  gives  no  Dif- 
penfation  for  Perfons  of  the  higheft  Rank  from 
univerfal  Duty.  'Tis  the  Law  of  God,  to  whom 
all  are  equally  fubjecl,  or  equally  obedient.  It 
gives  Rules  without  Exception,  to  the  Court 
as  well  as  the  Cottage  -,  to  thofe  cloathed  in 
Purple,  and  thofe  in  Sackcloth :  It  condemns  the 
Greateft  for  Delinquents,  and  guilty  of  eternal  Death, 

if 


*  Vulgafia  logum  capita,  feparatim  Deos  non  habendos,  nee 
novos.  ||  Orientem  fidem  Romas  primus  Ntro  cruentavit. 
7trt.  Scorp. 


I 


442     ^he  Harmony  of  the  Divine  Attributes 

if  they  do  not  abandon  thofe  Pieafures  to  which 
corrupt  Nature  and  many  ftrong  Temptations  vio- 
lently incline  them.  Now  the  Heathen  Princes,  who 
were  profperous  and  vicious,  could  not  relifh  a  Doc- 
trine that  retrenched  their  exorbitant  Defires,  and 
ftrictiy  forbad  their  unconfined  Enjoyment  of  fenfual 
Delights,  which  they  efteemed  the  Prerogative  an- 
nexed to  their  fupreme  Dignity ;  and  the  Minds  of 
Subjects  are  tainted  with  Dependance  on  the  Power- 
ful. From  what  hath  been  difcourfed,  we  may  judge 
how  great  Refiftance  the  Gofpel  met  with  in  its  fir  ft 
Publication.  For  all  Things  that  can  make  an  Enter- 
prife  impoflible,  were  united  together  againft  it. 
Wifdom  and  Power,  the  Pieafures  of  Sin,  and  Zeal 
for  Religion  ;  the  Underftandings  and  "Wills  of  Men 
were  combined  in  Oppofition  to  its  Progrefs ;  the 
Learned  and  Ignorant,  Magiftrates  and  People,  Men 
and  Devils,  joined  tofupprefsit.  Hell  was  in  a  Com- 
motion, and  the  Prince  of  Darknefs  in  Arms,  not 
to  furTer  the  Crowns  of  fo  many  Kingdoms  to  fall 
from  his  Head,  which  for  fo  many  Ages  he  had  kept : 
He  was  enraged  to  lofe  the  Homage  and  Service,  ef- 
pecially  of  the  more  knowing  Nations,  as  the  Gre- 
cians and  Romans  •,  who,  by  how  much  the  more  ca- 
pable of  Truth,  with  fo  much  the  more  Art,  to  the 
Difhonour  of  God,  for  a  long  Time  had  been  kept  un- 
der his  Deceit. 

idly.  If  we  confider  the  Means  by  which  the  Go- 
fpel was  conveyed,  it  will  be  more  evident  that  Om- 
nipotence alone  made  it  fuccefsful.  When  Chrift 
came  from  Heaven  to  convert  the  World,  it  had 
been  according  to  the  Law  of  Reafon  more  fuitable 
to  his  Purpofe  to  have  been  born  at  Rome,  the  Seat  of 
the  Empire,  wherein  the  Confluence  of  all  Nations 
met,  than  in  an  obfcure  Corner.  So  when  the  Apoftles 
were  firft  fent  forth  to  propagate  the  Gofpel,  hu- 
man 


in  Contriving  Mans  Redemption.  443 

man  Prudence  would  judge,  that  they  fhould  have 
been  afiifted  either  with  Authority  and  Power,  or 
with  Learning  and  Eloquence,  to  compel  or  perfuade 
toaSubmifiion  to  it.  But  if  there  had  been  any 
Proportion  between  the  Quality  of  the  Inftruments 
and  the  Effects  produced,  the  Gofpel  had  been  efteem- 
ed  a  Doctrine  purely  human.  The  immediate 
Agents  had  been  entitled  to  all  the  Honour  by  the 
Suffrage  of  the  Senfes -,  and  their  proper  Sufficiency- 
would  have  obfeured  the  Virtue  of  Chrift  that 
*rought  in  them,  therefore  God  chofe  the  weak  'Things 
'  the  Worlds  to  confound  the  Mighty  ;  *  and  bafe 
Things  of  the  Worlds  and  Things  which  are  defpifed  hath 
God  chofen :  Yea,  and  Things  that  are  not,  to  bring  to 
nought  Things  that  are,  that  his  glorious  Power  may  be 
fully  manifefled,  1  Cor.  i.  27.  Chriftianity  (like 
its  Author) [prang  as  a  Root  out  of  a  dry  Ground,  and 
grew  into  a  fair  ftrong  Tree,  not  by  human  plant- 
ing and  watering,  but  the  miraculous  Influences  of 
Heaven. 

The  Perfons  employed  were  a  few  Fifhermen,  with 
a  Publican  and  a  Tent-maker,  without  Authority  and 
Power  to  force  Men  to  Obedience,  and  without  the 
Charms  of  Eloquence  to  infinuate  the  Belief  of  the 
Doctrines  they  delivered.  And  with  thefe  Difad- 
vantages  they  could  nev^r  have  conceived  a  Thought, 

uch  lefs  had  Courage  to  attempt  the  great  Impof- 

bility   of  converting  the  whole   World  to   Chrift, 

nd   fubjecting    the   Heads     of  Princes,    and  the 

Learned  and  Wife,  to  the  Foot  of  a  crucified   Per- 

(bn,  without  the  Divine  Aftiftance, 

1.  They 


*  Elegit  humiliter  natos,  inhonoratos,  illiterates,  ut,  quio 
luid  magnum  eflent  &  facerent,  ipfe  in  cis  effet  &  faceret. 
kg.  deCivit.  Dei.  lib.   i8.  C.  49, 


444      ^he  Harmony  of  the  Divine  Attribute 

i.  They  were  without  Authority  and  Power.  O- 
ther  Religions  were  eftablifhed  in  feveral  Nations, 
by  Perfons  of  the  greateft  Eminency  and  Credit  a- 
mong  them.  That  of  the  Perfians  by  Zoroajires^ 
that  of  the  Egyptians  by  Hermes,  that  of  the  Greci- 
ans by  Orpheus,  that  of  the  Romans  by  Nutoa,  all 
Kings  or  of  great  Reputation  for  their  Wifdom 
and  Virtue  ;  and  they  were  received  without  Con- 
tradiction :  For  being  correfpondent  to  the  corrupt 
Inclinations  of  Men,  it  was  not  ftrange  that  the 
Princes  had  either  Capacity  to  invent  them,  or  Pow- 
er to  plant  them.  And  in  latter  Times  Mahomet 
opened  a  Way  for  his  Religion  by  his  Sword,  and 
advanced  it  by  his  Conqueft.  Now  it  is  no  wonder 
that  a  Religion  fo  pleafing  to  the  lower  Appetites, 
that  gives  Licence  to  all  corrupt  Affections  in  the  pre- 
fent  Life,  and  promifes  a  fenfual  Paradife  fuitable 
to  Beafts  in  the  future,  mould  be  embraced  by  thofe 
who  were  fubject  to  his  Arms.  But  the  Apoftles  were 
meanly  born  and  educated,  without  Credit  and  Re- 
putation, deftitute  of  all  human  Strength,  and 
had  only  a  crucified  Perfon  for  their  Leader.  Chri- 
ftianity  was  expoled  naked  in  the  Day  of  its  Birth, 
without  any  Shelter  from  fecular  Powers. 

2.  They  had  not  the  Advantage  of  Art  and  Elo- 
quence to  commend  their  Religion.  There  is  a  Kind 
of  Charm  in  Rhetorick  that  makes  Things  appear  o* 
therwife  than  they  are  :  The  beft  Caufe  it  ruins ;  the 
worn:  it  confirms.  Truth,  tho'  in  itfelf  invincible, 
yet  by  it  feems  to  be  overcome ;  and  Error  obtains 
a  falfe  Triumph.  We  have  a  vifible  Proof  of  this  in 
the  Writings  of  Celjus,  Symmachus,  Cacilius,  and 
others,  for  Paganifm  againft  Chri/lianity.  What  a 
vail  Difference  is  there  between  the  Lies  and  Filthi- 
nefs  of  the  one,  and  the  Truth  and  Sanctity  of  the 
other  ?  Yet  with  what  admirable  Addrefs  did  they 

manage 


'in  Contriving  Mans  Redemption,        445 

manage  that  infamous  Subject  ?  Although  it  feemed 
incapable  of  any  Defence,  yet  they  gave  fuch  Co- 
lours to  it,  by  the  Beauty  of  their  Expreflions,  and 
their  apparent  Reafons,  that  it  feemed  plaufible ; 
and  Chriftianity,  notwithstanding  its  Brightnete  and 
Purity,  was  made  odious  to  the  People.  But  the  A- 
poftles  were  mod  of  them  wholly  unlearned.  S  Paul 
himfelf  acknowledges,  (2  Cor.  ii.  4.)  that  he  was 
weak  in  Prefence,  and  his  Speech  was  not  with  the  entic- 
ing Words  of  Man's  Wifdcm.  A  crucified  Chrift  was 
a^Jl  their  Rhetorick.  Now  thefe  impotent  defpica- 
ble  Perfons  were  employed  tofubdue  the  World  to 
the  Crofs  of  Chrift ;  and  in  that  Seafon,  when  the 
Roman  Empire  was  at  its  Height,  when  the  mod  rigo- 
rous Severities  were  ufed  againft  all  Innovations, 
when  Philojopy  and  Eloquence  were  in  their  Flower  and 
Vigour  •,  fo  that  Truth,  unlefs  adorned  with  the  Drefs 
and  Artifice  of  Fallhood,  wasdefpifed,  and  aMeflage 
from  God  himfelf,  unlefs  eloquently  conveyed,  had 
no  Force  to  perfwade.  Therefore  the  Apoftles  debafed 
themfelves  in  the  Senfe  of  their  own  Weaknefs,  2 
Cor.  iv.  7.  We  have  this-Treafure  in  earthen  Vejfels* 
that  the  Excellency  of  the  Power  may  be  of  God,  and  not. 
of  us.  'Twas  from  Diftruft  of  themfelves,  their 
true  Confidence  in  God  proceeded.  They  were  on- 
ly fo  far  powerful  as  he  enabled  them  •,  like  Inftru- 
ments  in  which  there  is  not  Virtue  fufficient  for  the: 
carving  of  a  Statue,  if  they  do  not  receive  it  im- 
preft  from  the  Artificer  that  ufes  them.  Briefly,  as 
God  the  Author  of  Wonders  ufes  that  which  is  weak 
in  Nature,  to  conquer  the  molt  rebellious  Parts  of  it  -9 
He  makes  the  weak  Sand  a  more  powerful  Bridle  to 
the  impetuous  Element  of  Waters,  than  the  ltrong- 
efl  Banks  raifed  by  the  Induftry  of  Men,  and  compo- 
:d  of  the  molt  folid  Materials :  So  he  was  pleafed 
a  few  artlefs  impotent  Perfons  to  confound 
F  f  the 


446      The  Harmony  of  the  Divine  Attributes 

the  Wifdom,    and    overcome  the    Power    of   the 
World. 

%dly.  The  great,  fudden,  and  lading  Change  that 
was  made  in  the  World  by  the  preaching  of  the  Gol- 
pel,  is  a  certain  Argument  of  the  Divine  Power 
that  animated  thofe  mean  Appearances,  and  that  no 
Inftrument  is  weak  in  God's  Hands. 

i.  The  greatnefsof  the  Change  is  fuch,  that  it 
was  only  poffible  to  Divine  Power.  5Tis  a  great 
Miracle  to  render  Sight  to  the  Blind,  but  it  is  more 
miraculous  to  inlighten  the  dark  Mind,  to  fee  the 
Truth  and  Beauty  of  fupernatural  Myiteries,  when 
they  are  difguifed  under  Reproach  and  fad  Repre- 
fentations,  and  effectually  to  believe  them  -,  espe- 
cially when  the  inferiour  Appetite  is  fo  contrary  to 
Faith.  'Tis  a  Prodigy  to  raife  the  Dead,  but  it  is 
more  admirable  to  fanctify  an  habituated  Sinner. 
For  in  comparing  the  Quality  of  thofe  Miracles,  that 
is  the  greater!:,  in  the  performing  whereof  God  is 
difcovered  to  be  the  abfolute  Lord  of  the  greater 
Nature :  Now  the  intellectual  Nature  is  fuperiour 
to  the  corporeal.  Befides,  there  is  no  Contradicti- 
on from  a  dead  Body  againft  the  Divine  Power  in 
raifing  it ;  on  the  contrary,  if  any  Senfe  were  re- 
maining, it  would  ardently  defire  to  be  reflored  to 
the  full  Enjoyment  of  Life;  but  corrupt  Nature  is 
moft  oppofite  to  renewing  Grace.  And  in  this 
Senie  our  Saviour's  Promife  to  the  Difciples  was 
principally  accomplished;  Verily  I  Jay  unto  you^  He 
that  believes  on  me^  the  Works  that  I  dojhallbe  do  alfo9 
and  greater  Works  than  thefe  /hall  he  do,  becaufe  I  go  to 
the  Father.  For  the  ftrange  Converfion  of  the  Gen- 
tiles by  the  preaching  of  the  Gofpel,  was  the  moft 
divine  and  powerful  Work  of  our  Saviour  in  Glo- 
ry, after  his  fending  the  Holy  Ghoft,  and  exceeded 
all  the  miraculous  Operations  performed  by  him  on 

the 


In  Contriving  Man's  Redemption.  447 

the  Earth.  The  glorious  Light  of  Truth  fcatteredthe 
thick  and  terrible  Darknefs  of  Ignorance  and  Er- 
ror, that  was  fo  univerfal.  The  Gofpel  in  its 
Power  and  the  Quality  of  its  Effects,  was  like  thofe 
Words,  Let  there  be  Light,  which  the  eternal  Word 
pronounced  upon  the  confufed  Chaos,  and  infufed  a 
Soul  and  Life  into  the  World.  The  clear  Know- 
ledge of  God  in  his  Nature,  and  glorious  Works  of 
Creation  and  Redemption,  of  the  Duty  of  Man,  of 
the  future  State,  was  communicated  to  the  meaneft 
Underflandings.  And  in  Proportion  to  the  Light  of 
Faith,  fuch  was  the  Meafure  of  Piety  and  Holinefs. 
Idolatry  that  had  Number,  Antiquity,  Authority  of 
its  Side,  was  entirely  abolifhed.  The  falfe  Deities 
were  caft  out  of  the  Temple ;  and  the  Crofs  of 
Chrift  was  planted  in  the  Hearts  of  Men.  The  pure 
Beams  of  the  Sun  of  Righteoufnefs  quickly  extin- 
guished the  Fires  of  the  Devil's  Altars  and  the  re- 
al Miracles  performed  by  the  Divine  Power  expofed 
his  lying  Wonders  to  Contempt.  Accordingly  the 
Apoitle  tells  the  Thefjalonians,  1  Thef.  i.  9.  For  they 
ihemfelves  Jhew  of  us,  what  Manner  of  entring  in  we 
had  unto  you,  and  how  ye  turned  to  God  from  Idols,  to 
ferve  the  living  and  true  God,  and  to  wait  for  his  Son 
from  Heaven,  whom  he  raifed  from  the  dead,  even  Je- 
fus  which  delivered  us  from  the  Wrath  to  come.  Innu- 
merable from  fecret  Atheifm  and  publick  Gentilifm 
were  converted  to  acknowledge  and  accept  of  the 
Redeemer  for  their  Lord.  What  could  produce 
fuch  a  marvelous  Change  in  the  World  but  an  Al- 
mighty Power?  How  feemingly  impoffible  was  it 
to  bring  fo  many,  who  were  proud  in  their  Natures, 
perverfe  in  their  Cuftoms,  and  indubitably  affent- 
tng  to  their  falfe  Religions,  from  fuch  a  Diftance 
as  the  Worfhip  of  innumerable  Deities,  to  adore 
a  Crucified  God  ?  'Twas  admirable  that  Alexander* 
F  f  2  broke 


448      The  Harmony  $f  the  Divine  Attributes 

broke  the  Perfian  Empire  with  an  Army  of  Thirty 
Thoufand :  But  what  is  there  comparable  in  that 
Conqueft  to  the  Acts  of  the  Apoftles  ?  How  much 
lefs  difficult  is  it  for  fome  Nations  to  change  their 
Kings,  than  for  all  to  change  their  Gods  ?  How  far 
more  eafy  is  it  to  overcome  the  Bodies  of  Men,  than 
fubdue  their  Souls  ?  Upon  the  moft  exact  Enquiry, 
there  will  never  be  found  in  human  Nature,  any 
Caufe  capable  to  produce  fuch  an  Effect,  nor  in  the 
Records  of  all  Ages  any  Example  like  it. 

Add  to  this  the  excellent  Reformation  in  the 
Hearts  and  Lives  of  Men.  As  their  Underftand- 
ings,  fo  their  Wills  and  Affections,  the  Sources  of 
Action,  were  miraculoufly  altered.  What  the 
Sages  of  the  World  could  not  effect  in  a  few  felect 
Perfons,  the  Gofpel  hath  done  in  great  Numbers ; 
nay  raifed  them  above  all  their  feigned  Ideas,  above 
the  higheft  Pitch  of  their  proud  Philofophy.  Thofe 
flrong  and  furious  Pafllons,  which  natural  Reafon 
was  as  unable  to  reftrain  as  a  Thread  of  Silk  is  to 
govern  a  fierce  Bead,  the  Gofpel  hath  tamed  and 
brought  into  Order  :  It  hath  executed  what  Philo- 
fophy durft  never  enterprife,  defpairing  of  Succefs. 
The  Gofpel  overcame  all  thofe  carnal  Reluctancies 
that  feemed  infuperable  :  It  made  the  wife  Men  of 
the  World  refign  their  Reafon  to  Faith  •,  it  perfua- 
ded  Carnal  Men  to  mortify  the  Flefh,  the  Ambiti- 
ons to  defpife  fecular  Honours,  the  Voluptuous  to 
renounce  their  Pleafures,  the  Covetous  to  diftribute 
their  Goods  to  the  Poor,  the  Injured  and  Incenfed 
to  forgive  their  Enemies,  and  all  this  for  Love  to 
God,  an  Affection  unknown  to  all  other  Laws  and 
Inftitutions.  Wherever  it  came  it  miraculoufly 
transformed  Pagans  into  Chriftians,  which  was  as 
truly  wonderful,  as  for  the  Bafilijk  to  part  with  its 
Poifon,  fox  *  Wolf  to  be  changed  into  a  Lamb,  nay, 

for 


In  Contriving  Mans  Redemption  449 

for  Dogs,  (fuch  were  the  Gentiles  in  our  Saviour's 
Language)  to  be  changed  into  Angels  of  Light  and 
Purity.     An  eminent  lnftance  we  have  of  its  Effica- 
cy in  the  Corinthians,  who   in  their  Heathen   State 
were   guilty   of   the  vileft   Enormities  •,    But  after 
their  receiving   the  Gofpel,    the  Apoftle    teftifies, 
2  Cor.  vi.   to,   11.  they   were  wafhed,  fanclified.  and 
jujlified  in  the  Name  of  the  Lord  J  ejus,  and  by  the  Spi- 
rit of  our  God.  Juftin   Martyr  tells  Triphon,  *  that 
thofe  who  had  been  ftained  with  all  Filthinefs,  and 
enflaved  by  charming  imperious  Lulls,  yet  becoming 
Chriftians,  they  were  purified,  and   freed,  and  de- 
lighted in  thofe  Virtues  that  were  moft  contrary   to 
their  former  Vices.     This  Alteration  was  fo  viable, 
that  the  Lives  of  the  firft  Chriftians   were  an  Apo- 
logy for  their  Faith.     And  it  is  ftrongly  urged  by  0- 
rigen,    Tertullian,  Laftantius,   and  others,  as  a   con- 
vincing Proof  of  the  Divinity  of  the  Chriftian  Doc- 
trine, that  it  made  the  ProfelTors  of  it  Divine  in 
their  Converfations.     The  Creation  of  Grace  was 
like  the  Creation  of    Nature,    v/hen  Trees  fprang 
up  in  an  inftant  laden  with  Fruits,  fo  in  the   Con- 
verted, all  the   blelTed  Fruits  of  the  Spirit,  Love, 
Joy,      Peace,     Long-Juffering,      Gentlenejs,    GcodneJsy 
Faith,  Meeknefs,  Temperance  abounded.     This   Testi- 
mony even  a  Pagan   Perfecutor  gives  the  common 
Sort  of  Chriftians,  J  That  they  afiembled  to  fing 
Hymns  to  Chrift  •,  that   they  obliged  themfelves  fo- 
lemnly  to  injure  no  Perfon,  to  deceive  none,  to  pre- 
ferve  faithfully  what  was  committed  to  them,  to  be 
always  true.     And  as  in  Obedience  to  the  Gofpel  5 
they  gave  a  Divorce  to  all  the  finful  Delights  of  Senfc, 
fo,  which    was  incomparably  more   difficult,    they 
F  f  3  cm- 


•   *   Oi  palai  men  porneiais  chair  ontei,  nun  de  fcpkrofunen  mmtn  axpa 
wmmoi.   Jn  Apol.  Poft.    t  Plin.Lib.  10,  Epift.  7, 


45°      The  Harmony  of  the  Divine  Attributes 

embraced  thofe  Things  which  Nature  doth  mod  ab- 
hor. No  Religion  ever  £xpofed  its  Followers  ta 
fuch  Sufferings,  nor  infpired  them  with  fuch  Refolu- 
tion  to  fuftain  them.  All  other  Religions  were  Pro- 
ductions of  the  Flem,  and  being  allied  together,  if  at 
any  time  Jealoufy  caufed  a  Difcord  between  them, 
yet  an  open  Perfecution  was  unufual.  But  when 
Chriilianity  firft  appeared  they  all  turned  their  Ha- 
tred and  Violence  againft  it,  as  a  Foreigner  of  a 
different  Extraction.  How  many  living  Martyrs 
were  Exiles  for  the  Faith,  and  deprived  of  all  hu- 
man Confolation  ?  yet  they  efteemed  themfelves 
more  bleffed  in  their  Miferies,  than  others  in  their 
Pleafures.  How  many  Thoufands  were  put  to  Death 
for  the  Honour  of  our  Redeemer?  yet  the  lead 
Thing  is  the  Number,  in  Comparifon  of  the  Manner 
of  their  Sufferings:  If  they  had  fuffered  a  mild 
Marry  room,  an  eafy  and  hidden  Death,  wherein 
the  Combat  and  Victory  had  been  finifhed  at  a 
Blow,  their  Love  and  Courage  had  not  been  fo  ad- 
mirable •,  but  they  endured  Torments  fo  J  various 
and  terrible,  that  had  they  not  been  practifed  upon 
them  by  their  Enemies,  it  were  incredible  that  ever 
Malice  mould  be  fo  ingenious  to  invent,  or  Cruelty 
fo  hardened  to  inflict  them.  If  all  the  Furies  of 
Hell  had  come  forth  to  fuggeft  new  Tortures,  they 
could  not  have  devifed  worfe.  Neither  was  their 
mere  differing  fuch  Torments  fo  aftonifhing,  as 
their  Readinefs  to  encounter  them,  and  their  Beha- 
viour under  them.  They  maintained  their  Faith  in 
the  Prefence  of  the  mcfl  formidable  Princes.  Some 

who 


%  Ulpian  wrote  /even  Books,  to  dtfcribe  the  Variety,  of  Torments 
the  Christians  fuffered.  Timebit  foriitan  caro  gladium  gravem  & 
crucem  excelfam,  &  rabieni  Befiiarum,  &  fummam  ignium  pce- 
iiam,  &  omne  Canuficia  iagemuna  ia  Tor  mentis,,  Tcrt,  ad  Mattp '« 


'in   Contriving  Mans  Redemption.         451 

who  might   by  Favour,  were    afraid   to  efcape    the 
common  Perfecution,  efteeming  no  Death  precious 
but  Martyrdom.  *     They     contended   earneitly   to 
fuffer,  and  envied    others  the  honourable  Ignominy 
and  happy  Torments   that  were   endured  for   their 
beloved  Redeemer.  We    have  an   Inftance  of  their 
Courage  in  Tiburtius^  ||  who  thus  fpake  to  his  Judges  > 
Bind  me  to  Racks  and  Wheels,  condemn  me,  banifh 
me,  load  me  v/ith  Chains,  burn  me,  tear  me,  omit 
no  Kind  of  Torment.     If  you  banifh  me,  the  fmal- 
lefl  Corner  of  the  Earth  fhall  be  to  me  as  the  whole 
World,  becaufe  I  fhall  find   my  God  there  :  If  you 
kill  me,  by  the  fame  A 61  you  will  give  me  the  happy 
Liberty  I  figh   after,  and  deliver  me   from  a  Prifon 
on  Earth  to  reign  in  Heaven  :  If  you  condemn  me 
to  the  Fire,  I  have  quenched  other  Flames  in  refitt- 
ing  Concupifcence :    Ordain     what  Torment    you 
pleafe,  it  fhall    not  trouble  me,  fince   my  Heart    is 
filled  with  Love  to  fuffer,  and  defire  it.     They  were 
thankful  tothofe  who  condemned  them,  and  regard- 
ed their  Executioners  with  the  fame  Eye,  as  St.  Pe- 
ter did  the  Angel  that  brake  off  his  Fetters  to  reftore 
him  to  Freedom.  They   chearfully  received    them, 
as   thofe    who  brought  the  Keys  of  Paradife  in    the 
fame  Hands  wherewith   they  brought  their    Swords. 
They  entred  into  the  Fire  with  Joy,  and  were   not 
only  patient  but  triumphant  in  their  Sufferings ;  as 
if  they  had  been   glorified    in  their   Souls,  and   im- 
paflible  to    the   Sufferings  of  their  Bodies.     I  have 
feen,    faith  Eujebius^    the   Executioners  tired   with 
tormenting  them,  lie  down   panting   and  breathing, 

and 


*  Ignatius  /aid  to  the  Romans,  dijfuading  him  from  fujfering, 
Jgnofcite  mihi  Filioli,  quid  mihi  profit  ego  fcio.  Huron,  dq 
%*ript.  EccUfiaft. 

\  Inde  elt  quod  ibidem  feateotiis  veftris  gratias  aginius.  T<ru 


452      c(he  Harmony  of  the  Divine  Attributes 

and  others  not  lefs  fierce,  but  more  frefh,  fucceed 
in  their  cruel  Service :  But  I  never  faw  the  Martyrs 
weary  of  Sufferings  *,  nor  heard  them  defire  a 
Truce,  much  lefs  Deliverance  from  them.  If  the 
Judges  were  lbftned  with  their  Blood,  and  by  the 
Force  of  Nature  were  compelled  to  be  companio- 
nate, fo  as  to  offer  them  a  Releafe  if  they  would  but 
feign  to  deny  Chrift ;  They  were  filled  with  Indig- 
nation, efteeming  it  the  worft  Injury,  that  the  Perfe- 
cutors  expected  they  would  be  guilty  of  but  the  Sha- 
dow of  Infidelity  to  their  dear  Saviour.  They  were 
ambitious  of  the  longed  and  molt  terrible  Suffer- 
ings for  his  Sake  to  be  Martyrs  in  every  Member. 
They  fang  the  Praifes  of  Chrift  (their  Tongues 
being  harmonious  with  the  Affections  of  their  Hearts) 
in  the  Flames,  they  preached  Him  from  the  Croffes, 
they  rejoiced  in  him  as  their  only  Good,  in  the 
midft  of  devouring  Beafts.  Briefly,  they  preferved 
an  inviolable  Faith  to  Him,  notwithstanding  the 
mod  furious  Batteries  againft  them.  The  barba- 
rous Enemy  might  tear  their  Hearts  from  their 
Breafts,  but  never  Chrift  from  their  Hearts,  to 
whom  they  were  infeperably  united  by  Love,  ftrong- 
er  than  the  moil  cruel  Death. 

Now,  what  lefs  than  the  Divine  Power  could 
fupport  them  under  thofe  Torments,  which  it  is  al- 
rnoft  incredible  that  Bodies  made  of  Flefh  could  en- 
dure ?  I  will  not  difpute  whether  it  exceeds  all  na- 
tural Force  to  fuffer  fuch,  from  a  vicious  Affection 
of  Pride  or  Obftinancy  •,  but  the  Frequency  of  it  ex- 
ceeds all  natural  Pofiibility.  'Twas  not  impofTible 
for  Mutius  Scevola,  one  of  the  Romans,  being  tranf- 

ported 


*  Hie  eft  habitus  vi&oriae,  noftrse,  hsec  palmata  veftis,  tali 
curru  triumphamus.  TertuL  Totum  hominem  aiumus  circanw 
fen,  &  quo  velit  transfeu.  TertuL  ad  Mart. 


'in  Contriving  Man's  Redemption!  453 

ported  with  Indignation  for  miffing  his  Defign,  to 
hold  his  right  Hand  unmoved  in  the  Fire,  (more 
grieved  at  the  Error  than  the  burning  of  it)  to 
extinguifh  in  the  King  their  Enemy  all  Hopes  of 
drawing  from  him  the  Secret  of  his  Country  by  the 
Force  of  Torments :  But  though  it  were  but  the 
fuffering  of  one  Part,  and  for  a  fhort  Time,  yet  it 
was  not  poflible  that  many  Thoufands  fuch  mould 
have  been  in  Rome.  For  then  that  fingle  Example 
had  not  been  fo  wonderful  in  all  Antiquity  :  But  the 
noble  Army  of  Martyrs  who  overcame  in  the  molt 
bloody  Battels  was  numerous  beyond  Account  -,  and 
compofed  of  all  Sorts  of  Perfons,  of  the  aged  and 
infirm,  of  tender  Youths,  of  delicate  Women,  of 
the  honourable  and  obicure  •,  Yet  in  that  Difference 
of  Ages,  and  Sexes,  and  States,  there  appeared 
fuch  an  Equality  of  Virtue,  that  it  was  vifible,  the 
fame  Heavenly  Spirit  infpired  them  all  with  Cou- 
rage, and  by  alluring  them  of  eternal  Life,  made 
them  defpife  prefent  Death.  Such  heroical  and 
frequent  Conftancy  muft  be  afcribed  to  the  Breaji- 
plate  of  Faith  and  Love,  of  a  celeftial  Temper, 
wherewith  the  Almighty  had  armed  them.  * 

If  it  be  faid  that  fome  have  died  for  a  falfe  Reli- 
gion, fo  that  the  extraordinary  Affiftance  of  Hea- 
ven was  not  neceflary  to  encourage  the  Chriftian 
Martyrs ;  the  Anfwer  is  clear :  There  is  a  vaft  Diffe- 
rence between  the  Number  of  the  Sufferers,  and 
Manner  of  their  Sufferings. 

\.  Some  few  moved  by  Vanity  and  Melancholy, 
or  compelled,  have  fuffered  for  a  falfe  Religion,  that 

was 

*  Latrones  &  robufli  corporis  viri  ejufmodi  Lacerationes 
perferre  nequeunt,  exclamant  &  gemitus  edunt,  quia  deed  ill  is 
lnfpirata  patientia.  Noftri  autem  ut  de  viris  tacemn,  putri  8c 
mulierculae  tortores  fuos  tacite  vincunt,  &  exprimere  iliis  gemi- 
ttninec  ignis  poteft.  Lafiant*  lib.  v.  C,  13. 


454     The  Harmony  of  the  Divine  "Attribute's 

was  authorifed  by  the  Cuftom  of  their  Country  for 
many  Ages ;  but  innumerable  Chriftians,  animated 
by  the  Example  of  their  Crucified  King,  freely  fa- 
crificed  themfelves  for  the  Teftimony  of  the  Gofpel 
upon  the  firft  Revelation  of  it,  before  any  human 
Refpects  gave  Colour  to  it. 

2.  In  thofe  who  fuffered  for  a  falfe  Religion,  were 
vifible  either  Fear  or  Vain-glory,  Stubbornnefs  or 
Rage ;  but  the  Chriftians  in  their  greateft  Sufferings 
expreft  Magnanimity  without  Pride,  Conftancy 
without  Fiereenefs,  Patience  without  Stupidity,  and 
fuch  an  admirable  Companion  to  their  Enemies,  as 
perfwaded  fome  of  their  Tormentors  to  be  Compa- 
nions with  them  in  Martyrdom. 

2.  The  Suddennefs  and  Univerfality  of  the  Change 
effected  by  the  Gofpel,  is  a  fingle  Evidence  of  the 
Divine  Power  that   attended  it.     The  Apoftle   de- 
clares   {Col.   i.   6.)   the    admirable  Progrefs  of  it    in 
all  the  V/orld,  during  his  Time.     In  a  few  Years  with 
incredible  Swiftnefs  it  paft  through   Judea,  Samaria^ 
Syria,  Greece,  and  all  the  Parts  of  the  known  habU 
table   World.      Tacitus   acknowledges   that  in    the 
eleventh  Year  of  Nero,  great  Numbers  of  Chriftians 
were  at  Rome,  at  a   great  Diftance  from  the   Place 
where  the  Gofpel  was  firft  preached.  It  appears  from 
the  Writings  of  the  Primitive   Chriftians,  that   in- 
the  fecond  Century  after  the  Death  of  Chrift,  the 
Roman  Empire  was  filled   with  Chriftian   Churches. 
The  World   was   peopled   with  a  new  Generation. 
Now,    what   fecret   Power   produced    that   fudden 
and  univerfal  Change  ?  How  came  it  to  pafs  that 
the  Gofpel,  contrary   to  the  Order  of  new  Things, 
fhculd  be  fo   readily    received,  and  in  thofe   Places 
where  the  moft  infuperable   Obftacles   oppofed  it  ? 
In  Corinth,  the  Seat  of  Luxury  and  Voluptuoufnefs  -, 
in  Ephefus,  where  Idolatry  had  its  Throne ;  in  Rome 

it- 


in  Contriving  Man's  Redemption.  45  j 

itfelf,  where  Honours,  Riches,  Pleafures  were  ador- 
ed. Mo/es  with  all  his  great  Miracles  never  con- 
quered one  Nation  to  the  true  God.  The  Pbarifees 
compaft  Sea  and  Land  to  make  a  Profelyte,  Mat.  xxiii. 
But  the  Gofpel  in  a  hctle  Time  converted  many  Na- 
tions from  their  Opinions  and  Manners  wherein 
they  had  been  inftructed  and  educated,  to  thofe  that 
were  not  only  different,  but  contrary.  The  Won- 
der in  Efay  was  exceeded,  That  a  Nation  was  born  in 
a  Day  :  For  the  World  was  renewed  as  it  were  in  a 
Moment.  Such  a  quickning  univerfal  Efficacy  was 
joined  with  the  preaching  of  the  Gofpel,  that  the 
Power  of  God  was  never  more  vifibly  manifefted  in 
any  Work.  Therefore  the  Apoftle  mentions  it  as 
one  Part  of  the  great  My  fiery  of  Godlinefs,  that 
Qbrili  was  believed  on  in  ibe  World,  i  Tim.  iii.  16. 
There  is  nothing  but  Supernatural,  as  in  the  Birth, 
fo  in  the    Progrefs  of  Chriflianity. 

3.  The  lading  Change  made  by  the  Gofpel  is  the 
Effect  of  Infinite  Power.  Phihfopby,  *  though 
maintained  by  the  fucceffive  Force  of  the  greater! 
Wits,  yet  declined  and  came  to  nothing.  But  Chrif- 
lianity, attended  only  by  its  own  Authority,  efta- 
blifhed  its  Dominion,  and  railed  an  eternal  Empire 
3f  Truth  and  Holinefs  in  the  World.  The  Reafon 
>f  Man  cannot  infpire  into  its  Productions  a  Prin- 
ciple of  Life  ;  only  that  Power  which  conveys  to 
Vlan  an  immortal  Soul,  can  derive  to  its  Inflitutions 
1  Spirit  to  animate  and  preferve  them.  J  And 
-his  victorious  permanent  Virtue   of  the  Gofpel   is 

more 


Ergo   vincimus   cum   occiditur,    plures  efficimur,    quotics 
tietimura  vobis  :  Semen  eft  Sanguis  Chriftianorum.  Tert.  Apol. 
X  Diockfiany  Jo-vian,    &    Maximtnianusy    Harculausy     Cffargj, 
ufti.  Amplificato  per  Orintemy  tff  Occidtntem  Impcrio  RomanoK 
ine  Cbrijiianor,  qui  Remp>  evertebant  exuafto. 


456     The  Harmony  of  the  Divine  Attributes  * 

more  admirable  in  regard  it  prevailed  without   the 
Afiiftance,  and  againft  the  Oppofition  of  all.  Nothing 
could  effectually  refill  the   facred   Force  of    naked 
Truth.  The  more  it  was  oppreft,  the  more  it  pros- 
pered.   It  gained  Credit  and  Difciples  by  Contradic- 
tion  and  Perfecution •,    it  was   multiplied    by   the 
Deaths  of  its  Followers.  The  Cloud  of  JVitnejjes  difTolv- 
ing   in  a  Shower  of  Bloody  made  the  Church  fruitful. 
For  many  Spectators  that  faw  the  Chriftian  Faith  fo 
fiercely  perfecuted,  from  a  Defire  to  know  the  Cauie 
that  made  it  fo  hateful,  by  fearching  for  its  fuppo- 
fed  Guilt,  found  its  real  Innocence.     And   thus  to 
difcover  the  Truth,  the  Tempefts  it  fuffered   were 
more  ferviceable  than  the  Calm  it  enjoyed.     Altho* 
fome  Perfecutors  have  boafted  of  their  utter  aboliih- 
ing  the  Chriftian  Name  in  all  Parts  of  the  Empire  ; 
yet  thofe  Infcriptions  are  the   proud  Monuments  of 
their  Vanity,  not  Victory.      Tyrants  are  perifhed, 
but  Truth  remains  for  ever.  By  which  it  is   evident 
that  as  the  Gofpel  had  a  higher  Principle   than  what 
is  from  below,  fo  it  was  arBfted  with  more  than  hu- 
man Power.     To  fum  up  in   fhort   what  hath   been 
amplified  •,    How   glorioufly    was   the  Arm  of    the 
Lord  revealed   in  railing  the   World,    that  for  four 
thoufand  Years  lay  in  Wickednefs  ?  What  lefs  than 
a  Divine  Power  could  foften  fuch  an  obllinate  Hard- 
nefs,   as  long  Cuftom  in   Sin    brings  ?  What  could 
pluck  up  Errors  that  had  taken  fuch  deep  Root  in 
the  Spirit  of  Men,  and  were  naturalized   to   them, 
and   plant   a  Difcipline  fo   auftere  and   thorny  to 
Senle  ?  Who  but  the  Almighty   could  caft  out  the 
Devil  from  his  Empire  fo  univerfally  and  long  u- 
furpt,  and  withdraw  his  Subjects  that  were  captivat- 
ed by    the  Terror  of  Laws,  and  by  the  Delights 
of  the  Flelh  ?  What  invifible  Power  made  innume- 
rable of  the  tender  Sex,  who  were  not    by  Temper 

cou- 


In  Contriving  Mans  Redemption.         457 

couragious,  nor  by  Obftinacy  inflexible,  nay,  who 
were  fo  fearful  that  they  could  not  fee  a  drawn 
Sword  without  Afrightment,  yet  fo  refolute,  as  to 
defpife  all  the  Inftruments  of  Cruelty  ?  What  is 
more  aftonifhing  than  to  fee  a  Flock  of  Sheep  en- 
counter and  overcome  an  Army  of  Lions  ?  This  was 
the  Lord's  doing,  and  ought  to  be  marvelous  in 
our  Eyes.  Briefly,  the  making  a  Crucified  Perfon 
to  reign  in  the  Midft  of  his  Enemies,  and  to  give 
Laws  to  the  whole  Earth,  is  a  Victory  worthy  the 
Lord  of  Hods.  The  Converfion  of  the  World  to 
Chriftianity  was  the  Effect  of  infinite  Mercy,  and 
equal  Power. 

Laftly,  The  Divine  Power  mail  be  glorioufly 
manirefted  in  the  complete  Salvation  of  the  Church 
at  the  End  of  the  World.  Jefus  Chrift  as  Mediator 
is  inverted  with  Sovereign  Power  in  Heaven  and  in 
Earth  •,  and  in  that  quality  he  lhall  exercife  it,  till 
our  Salvation  is  finifhed.  For  he  mud  reign  till  he  hath 
put  all  Enemies  under  his  Feet ;  1  Cor.  xv.  25.  But  we 
fee  not  yet  all  Things  put  under  him  ;  Heb.  ii.  8.  Altho* 
thofe  Perfons  and  Things  that  never  degenerated 
from  their  Original,  are  entirely  fubject  to  him ; 
the  Angels  obey  his  Will,  univerfal  Nature  is  go- 
verned by  his  Providence  -,  The  Heavens,  the  Earth, 
the  Waters,  and  all  Things  produced  from  them, 
never  refill  the  Direction  of  his  Hand  •,  yet  there 
are  others  that  fell  from  their  Integrity,  and  fome 
Things  confequent  to  Man's  Rebellion,  which  either 
oppofe  the  Power  of  Chrift,  or  are  not  yet  actually 
fubdued  ;  and  they  are  the  Enemies  of  our  Salvati- 
on, Satan,  Sin,  and  Death.  Now  the  perfect  Free- 
dom of  the  Church  from  all  thefe,  will  be  the  laft 
glorious  Act  of  Chrift's  Regal  Office.  And  it  is  ob- 
fervable,  the  Day  of  Judgment  is  called  the  Day  of 
Redemption,  with  refpect  to  the  final  Accomplish- 
ment 


458      Ybi  Harmony  of  the  Divine  Attributes 

ment  of  our  Felicity,  that  was  purchafed  by  the  in- 
finite Price  of  his  Sufferings.      The  Day  of  Chrift's 
Death  was  the  Day  of  Redemption,    as  to  our  Right 
and  Title  -,     for  then  our   Ranfom  was  fully  paid, 
and  it  is  by  the  immortal  Efficacy  of  his  Blood  that 
we  partake  of  the  glorious  Liberty  of  the  Sons   of 
God  \    but  the  actual  Enjoyment  of  it  fhall   be  at 
the   laft  Day.     Therefore  the  Perfection  of  all  our 
Spiritual  Privileges  is  referred  to  that  Time,  when 
Death  our  laft  Enemy  ihall  be  overcome.     The  Apo- 
ftle  faith,  Rom.  viii.     And  not  only  they,  but  our f elves 
alfo,  which  have  the  fir  ft  Fruits  of  the  Spirit,    even  we 
cur/elves,  groan  within  our  [elves,    waiting  for  the  A- 
doption;  to  wit,  the  Redemption  of  our  Bodies.  During 
the  prefent  Life,    we  are  taken  into  God's  Family, 
in  the  Quality  of  his  Children  ;  but  the  moft  folemn 
Act  of  our  Adoption  mail  be  at  the  laft  Day.    In  this 
there  is  a  fimilitude  betwixt  Chrift  and  his    Mem- 
bers ;    for  although  he  was  the  Son  of  God  by  his 
marvellous  Conception,    and   owned  by   him  while 
he    performed   his  Miniftry  upon   the  Earth ;    yet 
all  the  Teftimonies  of  God's  Favour  to  him,  were  not 
comparable  to  the  Declaration  of  it  in  raifing  him 
from  the  Grave :  Then  in  the  Face  t)f  Heaven  and 
Earth,  He  faid,    Thou  art   my  Son,    this  Day  have  I 
begotten  Thee.       So  in   this  Life   God  acknowledges 
and  treats  us  as  his  Children,  he  cloaths  us  with  the 
Righteoufnefs  of  his  Son,  feeds  us  with   his  Word, 
defends  us  from    our  Spiritual  Enemies  ;    but   the 
moft  publick  Declaration  of  his  Favour  fhall  be   in 
the  next  Life,  when  all  the  Children  of  the  Refurreclion 
lhall  be  born  in  a  Day.   Add  further  :  Although  the 
Souls  of  Believers  immediately  upon  their  Separati- 
on are  received  into  Heaven,    and  during  the  Sleep 
of   Death  enjoy  admirable  Vifions  of  Glory ;     yet 
their  Bleffednefs   is  imperfect,  in  Comparifon  of 

that 


in  Contriving  Mans  Redemption.         459 

that  excellent  Degree  which  fhall  be  enjoyed  at  the 
Refurrection.  As  the  Roman  Generals,  after  a  com- 
plete Conqueft,  firft  entred  the  City  privately,  and 
having  obtained  Licenfe  of  the  Senate,  made  their 
triumphant  Entry  with  all  the  Magnificence  and 
Splendor  becoming  the  Greatnefs  of  their  Victo- 
ries :  So  after  a  faithful  Chriftian  hath  fought  the 
good  Fights  and  is  come  off  more  than  a  Conquerw^ 
he  enters  privately  into  the  Celeftial  City ;  but 
when  the  Body  is  raifed  to  Immortality,  he  fhall 
then,  in  the  Company  and  with  the  Acclamations 
of  the  holy  Angels,  have  a  glorious  Entry  into  it. 
I  will  briefly  confider  why  the  Bodies  of  the  Saints 
fhall  be  railed,  and  how  the  Divine  Power  will  be 
manifelted  in  that  laft  Act. 

1 .  The  general  Reafon  is  from  God's  Juftice.    As 
the  Oeconomy  of  Divine  Providence  requires  there 
muft  be  a  future  State,  when  God  fhall   fit  upon  a 
judicial  Throne  to  weigh  the  Actions  of  all   Men, 
[  and  render  to  every  one  according  to  their  Quality ; 
fo  it  is  as  necefTary  that  the  Perfon  be  judged,  and 
not  one  Part  alone.     The-  Law  commands  the  en- 
tire Man,    compofed  of  efTential  Parts,    the  Soul  and 
i  Body  :  And  it  is  obeyed  or  violated  by  both  of  them. 
Although  the  Guilt  or  Moral  Goodnefs  of  Actions 
is  chiefly  attributed  to  the  Soul,  becaufe  it  is  the  Prin- 
ciple of  them,  yet  the  Actions  are  imputed  to  the 
whole  Man.  The  Soul  is    the  Guide,  the    Body  the 
,,Inltrument  :  *  It  is  reafonable  therefore    that  both 
mould  receive  their  Recompence.     We  fee    the  Ex- 
ample of  this  in  human    Juftice,  which  is  a   Copy 
Lof  the  Divine.     The  whole  Man    is  punifhed  or  re- 
■warded.     The  Soul  is   punifhed  with  Difgrace    and 
llnfamy,  the  Body  with  Pains  -,  the  Soul  is  rewarded 

with 
- 

*  Animi  imperio  Corporis  fervitio  magii  utimur.  Sal* 


460     The  Harmony  of  the  Divine  Attributes 

*with  Efteem  and  Honour,  the  Body  with  external 
Marks  of  Dignity.  Thus  the  Divine  Juftice  will  ren- 
der to  every  one  according  to  the  Things  done  in  the 
Body,  whether  good  or  evil,   2  Cor.  v.   10. 

2.  The  fpecial  Reafon  of  the  Saints  Refurre&ion 
is  their  Union  with  Chrift ;  for  he  is  not  only  our 
Redeemer  and  Prince,  but  our  fecond  Adam,  the 
fame  in  Grace  as  the  firft  was  in  Nature.  Now  as 
from  the  firft:  the  Soul  was  deftroyed  by  Sin,  and  the 
Body  by  Death  •,  fo  the  fecond  reftores  them  both 
to  their  primitive  State,  the  one  by  Grace,  the 
other  by  a  glorious  Refurreclion.  Accordingly  the 
Apoftle  faith,  1  Cor.  xv.  2 1 .  That  by  Man  came  Death, 
and  by  Man  came  the  Refurreclion  from  the  Dead. 
Chrift  removed  the  moral  and  natural  Impoflibility 
of  our  glorious  Refurreclion  :  The  Moral  by  the  in- 
finite Merit  of  his  Death,  whereby  Divine  Juftice 
is  fatisfied,  that  otherwife  would  not  permit  the 
Guilty  to  be  reftored  to  eternal  Life  ;  and  the  Natu- 
ral, by  his  rifmg  from  the  Grave  to  a  glorious  Im- 
mortality :  For  his  infinite  Power  can  do  the  fame 
in  all  Believers.  'Tis  obfervable,  the  Apoftle  infers 
the  Refurre&ion  of  Believers  from  that  of  Chrift, 
not  only  as  the  Caufe  but  the  Original  Example. 
For  the  Members  muft  be  conformed  to  the  Head, 
the  Children  to  their  Father,  the  younger  to  the 
elder  Brother.  Therefore  he  is  called  the  firft  Fruits 
of  them  that  flept,  1  Cor.  xv.  and  the  Firft-begotten  of 
the  Dead,  Rev.  i.  In  Chrift's  Refurreclion  ours  is 
fo  fully  aflured,  that  the  Event  is  infallible.  Now 
no  lefs  than  infinite  Power  is  requifite  to  raife  the 
Bodies  of  the  Saints  from  the  Duft,  and  to  trans- 
form them  into  the  Similitude  of  Chrift's. 

1.  To  raife  them.  Nothing  is  more  aftonifhing 
to  Nature,  than  that  the  Bodies  which  after  fo  ma- 
ny Ages  in  the  perpetual  Circulation  of  the  Elements 

have 


in  Contriving  Mans  Redemption.  461 

have  paft  into  a  thoufand  different  Forms,  one  Part 
of  them  being  refolved  into  Water,  another  evapo- 
rated into  Air,  another  turned  into  Duft,  fhould  be 
reftored  to  their  fir  ft  Srate.  J  What  Wikiom  is 
requifite  to  feparate  the  Parts  fo  rnixt  and  con- 
founded ?  What  Power  to  recompofe  them  ?  What 
Virtue  to  reinipire  them  with  new  Life  ?  It  may 
feem  more  difficult  than  to  revive  a  dead  Body  whofe 
Organs  and  Matter  is  not  changed,  of  which  we  have 
Examples  in  the  Scripture.  When  the  Spirit  of  the 
Lord  placed  Ezekiel  in  the  Midft  of  a  Valley  covered 
with  Bones,  and  caufed  him  to  confider  attentively 
their  Number,  which  was  very  great,  and  their  ex- 
treme Drynefs,  he  afked  him,  Whether  thefe  Bones 
could  the  ?  Ezek.  xxxvii.  4,  5,  6.  Upon  which,  as  one 
divided  and  ballanced  between  the  feeming  ImpofTi- 
bility  of  the  Thing  in  itfelf,  and  the  Confideration 
of  the  Divine  Power  to  which  nothing  is  impofli- 
ble,  he  anfwered,  Lord,  thou  knoweft.  Upon  this 
God  commanded  him,  to  prophe/y  upon  tho/e  Bones9 
and  [peak  to  them,  as  if  they  had  been  endued  with. 
Senfe  and  Underftandiog :  0  ye  dry  Bones,  bear  the 
Word  0}  the  Lord :  Thus  faith  the  Lord  God  unto  tbefe 
Bones,  Behold,  I  will  cau/e  Breath  to  enter  into  you,  and 
ye  /hall  live.  And  I  will  lay  Sinews  upon  you,  and  wtiHfa. 
bring  in  Flejh  upon  you,  and  cover  you  with  Skin,  and  put 
Breath  in  you,  and  ye  Jh all  live,  and  ye  /hall  know  that  I 
am  the  Lord.  And  immediately  there  was  a  general 
Commotion  among  them,  they  joined  together,  the 
Sinews  and  Flefh  came  upon  them,  and  the  Skin  co- 
vered them.  And  upon  a  fecond  Prophecy  thev 
were  all  infpired  with  the  Breath  of  Life,  and  ilood"  ,y 

G  g  up 


%  Imperfecta:  in  homine  naturae,  precipua  folatia,  ne  Deum 
ajridem  pofle  omnia,  nam  nee  fibi  potert  mortem  conicifcere,  nee 
uorulessterniute  donarc,necrcvovaredefun&os.  A/*,  lib.  z.  c.  7. 


462     The  Harmony  of  the  Divine  Attributes 

up  an  exceeding  great  Army.  Now  whether  this 
was  really  reprefented  to  his  outward  Senfes,  or  on- 
ly by  the  Efficacy  of  the  Spirit  to  his  Imagination, 
no  doubt  fo  ftrange  a  Spectacle  vehemently  affected 
him  ;  as  with  Joy  in  hope  of  the  miraculous  Refto- 
ration  of  lfrael9  which  that  Vifion  foretold,  fo  with 
Admiration  of  the  Divine  Power.  But  when  the 
Trumpet  of  the  Arch-Angel  fhall  found  the  univer- 
fal  Jubilee,  J  and  call  forth  the  Dead  from  all 
their  Receptacles,  when  the  Elements,  as  faithful 
Depofitories,  fhall  effectively  reftore  what  was  com- 
mitted by  them,  how  admirable  will  the  Power  of 
God  appear  ? 

2.  No  lefs  than  Infinite  Power  is  able  to  change 
the  raifed  Bodies  into  the  Likenefs  of  Chrift's.  The 
Apoftle  fpeaks  with  an  Exaggeration  of  it :  For  our 
Conversation  is  in  Heaven,  from  whence  alfo  we  look 
for  the  Saviour  the  Lord  J  ejus  Chrift,  who  fhall  change 
our  vile  Body,  that  it  may  be  fafhioned  like  unto  his 
Glorious  Body,  according  to  the  working  whereby  he  is 
able  to  fubdue  all  Things  to  himfelf.  This  Refemblance 
will  be  only  in  the  Per  [on  of  Believers  All  Men  fhall 
rife  to  be  Judged,  but  not  all  to  be  transformed. 
There  is  aRefurrection  to  Death  as  well  as  to  Life. 
Unhappy  Refurrection !  which  only  ferves  to  make 
the  Body  the  Food  of  eternal  Death.  But  the  Saints 
who  endeavour  to  be  like  to  Chrifl  in  Purity,  fhall 
then  have  a  perfect  Conformity  to  him  in  Glory  and 
Immortality.  How  glorious  the  Body  of  Chrift  is, 
we  may  conjecture  in  Part  by  what  the  Apoltle  re- 
lates to  Agrippa,  Acts  xxvi.  13.  At  Mid-day,  0  King,  I 

faw 

X  f  u  perire  Deo  credis  fiquid  oculis  noflris  hebetibus  fub- 
trahitur.  Corpus  omne  five  arefcit  in  pulverem,  five  in  humo- 
tem  folvitur,  vel  in  cinerem  comprimitur,  vel  in  nidorem  tenu- 
atur,  fubducitur  nobis,  fed  Deo  elementorum  cuitodia  referva- 
tur.    4rmb,  lib.   11. 


'in  Contriving  Mans  Redemption.  46 J 

faw  in  the  Way  a  Light  from  Heaven  above  the  Bright- 
fiefs  of  the  Sun,  fhinning  round  about  me  ;  which  was  no 
other  but  the  Light  of  the  Face  of  Chrift  that  ftruck 
him  with  Blindnels.  One  Ray  of  this  reflecting  up- 
on the  firft  Martyr  St.  Stephen,  in  his  Sufferings,  gave 
an  angelical  Glory  to  his  Countenance.  And  Saint 
John  tells  us,  1  John  iii.  2.  When  he  appears,  wefhallke 
like  him.  He  alludes  to  the  rifing  of  the  Sun,  buc 
y  with  this  Difference  -,  when  the  Sun  appears  in  the 
Morning,  the  Stars  are  made  invifible  -,  but  the  Bo- 
dies of  the  Saints  fhall  be  clothed  with  a  Sun-like 
Luftre,  and  ihine  in  the  Midll  of  Chrift' s  Glory.  On> 
nipotency  alone  that  fubdues  all  Things,  can  raife 
and  refine  them  from  their  Drofs  unto  fuch  an  ad- 
mirable Brightnefs.  The  Angels  will  be  furprized 
with  Wonder  to  fee  Millions  of  Stars  fpring  out  of 
the  Duft.  The  Lord  Jefus  Chrift  will  be  admired 
in  all  them  that  believe,  2  ThefT.  i.   10. 

2.  Their  Bodies  fhall  be  raifed   to  a  glorious  Im- 
mortality. In  this  the  general  Refurre&ion  is  diffe- 
rent from  that   which  was   particular,  as  of  Laza- 
rus.    By  the  one  Death  was  overcome   and  put  to 
Flight,  only  for  fome  Time  •,  for  his  fecond  Life  was 
jio  more  exempt  from  Death  than  his  firft :  But  by 
the    other,    Death  fhall  be  fwallowed  up  in  Victory, 
1  Cor.  xv.  54.  and  lofe  its  Force  for  ever.     Then 
fhall  our  true  Jojhua  be  magnified  in  the  Sight   of 
the  whole  "World,  and  the  glorious  Number  of  Sain:"> 
fhall  caft  their  Crowns  at  his  Feet,  and  fing  the  tri- 
umphant Song,  Thou   haft  redeemed  us  to  God  by 
Blood,  and   refcued  us  by  thy  Power  Irom  all 
Enemies,  and  art  worthy  of  Honour,  and  Glory, 
Bleffmgfor  ever. 


G  g  2  CHAP 


464     ?he  Harmony  of  the  Divine  Attributes 

CHAP.    XXII. 

Inference.  The  extraordinary  working  of  the  Divine- 
Power  is  a  convincing  Proof  of  the  Verity  of  the  Chri- 
fiian  Religion.  The  internal  Excellencies  of  it  are 
clear  Marks  of  its  Divinity,  to  the  'purified  Mind. 
The  external  Operations  of  God's  Power  were  requifite 
to  convince  Men  in  their  corrupt  State,  that  the  Doc- 
trine of  the  Gofpcl  came  from  God.  The  miracu- 
lous owning  of  Chrift  by  the  whole  Divinity  from  Hea- 
ven. The  Refurretlion  of  Chrifl  the  moft  important 
Article  of  the  Gofpel,  and  the  Demonftration  of  all 
the  reft.  How  valuable  the  Teftimony  of  the  Apo- 
fbles  is  concerning  it.  That  it  was  impoffible  they 
{hould  deceive,  or  be  deceived.  The  Quality  of  the 
Witnejjes  confidered.  There  cannot  be  the  leaft  reafon- 
able  Sufpicion  of  them.  'Tis  utterly  incredible  that 
any  human  temporal  Refpecls  moved  them  to  feign  the 
Refurretlion  of  Chrift.  The  Nature  of  the  Teftimo- 
ny confidered.  It  was  of  a  Matter  of  Facl,  and  veri- 
fied to  all  their  Senfes.  The  Uniformity  of  itfecures 
ms  there  was  no  Corruption  in  the  Witnejjes,  and  that 
it  was  no  lllufion.  They  fealed  the  Truth  of  it  with 
their  Blood.  The  Miracles  the  Apoftles  did  in  the 
Name  of  Chrift,  aftrong  Demonftration  that  he  was 
raifed  to  a  glorious  Life.  That  Power  was  continued 
in  the  Church  for  a  Time.  I  he  Conclufion,  howrea- 
fonable  it  is  to  give  an  entire  Affent  to  the  Truth  of 
Chriftianity.  9Tis  defperate  Infidelity  not  to  believe 
it ;  and  the  highefl  Madnefs  to  pretend  to  believe  it, 
and  to  live  in  Dif obedience  to  it. 

1.  IT*  ROM  what  hath  been  difcourfed   concerning 
Jj     the   extraordinary   working   of    the  Divine 
Power,  we  have  a  moft  convincing  Proof  of  the  Ve- 
rity 


in    Contriving  Ma7iys  Redemption*         465 

rity  of  the  Chriftian  Religion.  For  fince  God  hath 
by  fo  many  miraculous  Effects,  the  infallible  Indica- 
tions of  his  Favour  to  the  Perfon  of  Jefus  Chrift, 
juftified  his  Doctrine,  no  reafonable  Doubt  can  re- 
main con«rning  it.  Indeed  the  internal  Excellen- 
cies of  it, which  are  vifible  to  the  purged  Eye  of  the 
Soul^arcaear  Marks  of  its  Divinity.  The  Myfte- 
ry  of  our  Redemption  is  made  up  of  various  Parts, 
in  the  Union  of  which  fuch  an  evident  Wifdom  ap- 
pears, that  the  rational  Mind,  nnlefs  enflaved  by 
Prejudice,  mud  be  ravifhed  into  a  Compliance.  * 
Even  that  which  m oft  offends  Senfe,  the  Meannefs 
of  our  Saviour's  Condition  in  the  World,  and  the 
Miferies  to  which  he  was  expofed,  do  fo  perfectly 
correfpond  with  his  great  Dcfign  to  make  Men  holy 
and  heavenly,  that  it  appears  to  be  the  Effect  of 
moil  wife  Counfel.  His  Death  on  the  Crofs  is  fo 
much  not  unbecoming  God,  as  an  infinite  Love  and 
unconceivable  Companion  is  becoming  him.  And 
fuch  a  Beauty  of  Holinefs  mines  in  the  moral  Part, 
as  clearly  proves  God  to  be  its  Author. '  It  denounces 
"War  againft  all  Vices,  and  commands  every 
Virtue.  All  that  is  excellent  in  human  Inftituti- 
ons  it  delivers  with  infinite  more  Authority  and  Ef- 
ficacy :  And  what  natural  Reafon  did  not  reach  to, 
it  fully  defcribes,  in  order  to  the  Glory  of  God,  and 
the  Happinefs  of  Man.  Now  as  God,  the  Author 
of  Nature,  hath  by  Taftes  and  Smells,  and  other 
•fenfible  Qualities,  diftinguifhed  Things  wholefome 
from  noxious,  even  to  the  lowed  living  Creatures  -, 
b  he  hath  much  more  diftinguifhed  Objects  that  are 
favingfrom  deadly,  that  is,  the  true  Religion  from 

I  the  falfe,  by   undoubted  Evidences  to  any  who  will 
G  g  3  exer- 


*  Vid.  Mr.  Baxtir's  excellent  Account  of  the  RtajcnabUneft 
if  Qbrijiinnity* 


466      The  Harmony  of  the  Divine  Attributes 

exercife  their  Spiritual  Senfes,  and  fincerely  defire 
to  know  and  obey  it.  And  that  all  the  Wife  and 
Holy  embraced  it  in  the  Face  of  the  greateft  Difcou- 
ragements,  is  an  unanfwerable  Argument  that  it  is 
pieanng  to  God.  For  how  is  it  poflibkfc  that  the 
good  God  fhould  fuffer  thofe  to  fall  intoWortal  Er- 
ror, who  from  an  ardent  Affection  to  hirh  defpifed 
whatever  is  amiable  or  terrible  in  the  World  ?  How 
is  it  poflible  he  fhould  deny  the  Knowledge  of  Himfelf 
to  thofe,  to  whom  he  gave  fuch  a  pure  Love  to  Him- 
felf? 

But  the  human  Nature  in  its  corrupted  State  is 
contrary  both  to  the  Doctrine  of  the  Gofpel,  that 
propounds  Supernatural  Verities  hard  to  believe, 
and  to  the  Commands  of  it,  that  enjoins  Things  hard ; 
to  do  :  For  this  Reafon  it  was  necefTary  that  God  by 
fome  external  Operations,  the  undeniable  Effects 
of  his  Power,  mould  difcover  to  the  World  his  Ap^ 
probation  of  it. 

Now  thatChrift  is  the  Son  of  *God,  and  Redeem- 
er of  the  World,  was  miraculoudy  declared  from 
Heaven  by  the  whole  Divinity :  There  are  three  that 
bear  Record  in  Heaven,  the  Father-,  the  Word,  and  the 
Holy  Ghoft,  and  thefe  three  are  One,  1  John  i.  5.  The; 
Father  teflified  by  a  Voice  as  loud  as  Thunder  at  his 
Baptifm  and  Transfiguration,  Matt.  iii.  17.  Thwart 
my  beloved  Son,  in  whom  I  a?n  well  plea  fed.  The  Son 
by  his  glorious  Apparition  to  Paul,  Atts  ix.  4.  when 
he  {truck  him  to  the  Earth  with  thefe  Words,  Why 
perfecuteft  thou  me  ?  The  Light  was  fo  radiant,  the 
Voice  fo  ftrong,  the  Impreflion  it  made  fo  deep  and 
fenfible,  that  he  knew  it  came  from  God.  And  he 
manifefled  himfelf  to  St.  John  with  that  Brightnefs, 
Rev.  i.  17.  That  he  fell  at  his  Feet  as  dead,  till  in 
Companion  he  revived  him,  and  faid,  I  am  he  that 
liveth  and  was  dead*  and  behold  lam  alive  for  evermore. 

An* 


in  Contriving  Mans  Redemption.  467 

And  the  Holy  Spirit  by  his  miraculous  Defcent  in  the 
Shape  of  a  Dove  upon  him,  and  in  fiery  Tongues 
upon  the  Apoftles,  gave  a  vifible  Teftimony  that  Je- 
fus  Chrift  was  fent  from  God  to  fave  the  World.  I 
will  particularly  confider  one  Effect  of  the  Divine 
Power,  the  Refurrection  of  Chrift,  this  being  the 
mod  important  Article  of  the  Gofpel,  and  the  De- 
monftration  of  all  the  reft.  For  it  is  not  conceivable 
that  God  would  by  his  Almighty  Power  have  raifed 
him  from  the  Grave  to  a  glorious  Life,  (and  it  is 
impoflible  he  mould  be  otherwife)  if  he  had  taken 
the  Name  of  the  Son  of  God  in  vain,  and  arrogat- 
ed to  himfelf  Divine  Honour,  and  only  pretended 
that  he  was  fent  from  Him  :  By  the  Refurretlion  He 
was  declared  to  be  the  Son  of  God  with  Power,  Rom. 
i.  4.  For  that  being  the  Proof  of  his  MJfion,  ju- 
ftifies  the  Truth  of  his  Doctrine,  and  particularly 
of  the  Quality  of  God's  Son  which  he  always  attri- 
buted to  himfelf.  Now  if  Infidelity  object,  that 
we  who  live  in  the  prefent  Age  have  no  fenfible  Tef- 
timony that  Chrift  is  rifen,  and  what  Affurance  is 
there,  that  the  Apoftles  who  reported  it  were  not 
Deceivers  or  deceived  ?  In  Anfwer  to  this,  I  will 
briefly  (hew  how  valuable  the  Teftimony  of  the  A- 
poftles  is,  and  worthy  of  all  Acceptation ;  and  that 
it  was  equally  impoflible  they  mould  be  deceived,  or 
intend  to  deceive. 

His  Death  is  attefted  by  his  Enemies.  Tacitus,  a 
Pagan,  relates,  that  he  fuffered  under  Pontius  Pilate. 
And  the  Jews  to  this  Day  are  fo  unhappy  as  to  boaft 
of  their  being  the  Caufes  of  his  Crucifixion,  and  call 
him  by  a  Name  that  is  the  Mark,  of  his  Punifhment. 
But  his  Refurrection  they  peremptorily  deny.  Now 
the  Apoftles  being;  fent  to  convert  the  World,  were 
to  lay  this  down  as  the  Foundation  of  their  Preach- 
ing,   that  Jefus  Chrift   was  railed  from  the  Dead, 

that 


468      The  Harmony  of  the  Divine  Attributes 

that  all  might  yield  Faith  and  Obedience  to  Him. 
This  was  their  fpecial  Charge,  as  St.  Peter  declares, 
A£t.  i.  20,  21.  Wherefore  of  the fe  Men  which  have 
companied  with  us  all  the  Time  that  the  Lord  Jefus  went 
in  and  out  among  us,  beginning  from  the  Baptifm  of 
John,  unto  thejame  Bay  that  he  was  taken  up  from  us, 
r,iuft  be  one  ordained  to  be  a  Witnefs  of  his  Refurretlion. 
They  were  to  teftify  concerning  his  Doctrine  and 
Life,  his  Miracks  and  Sufferings,  but  principally 
his  Refurre&ion.  For  this  reafon  St.  Paul,  who 
was  extraordinarily  admitted  into  their  Order,  had 
a  miraculous  Sight  of  Chrift  from  Heaven  (  Laft  of 
all  he  was  feen  of  me,  1  Cor.  xv.  8.  )  to  teftify  it  to 
the  World.  Now  for  our  full  Conviction,  it  is  ne- 
ceflary  to  confider  the  Quality  of  the  Witnefles,  and 
the  Nature  of  their  Teftimony. 

1.  The  Witnefles  were  fuch  of  whom  there  can- 
not  be  the  leaft  reafonable  Sufpicion.  *  In  Civil 
Caufes  of  the  greateft  Moment,  the  Teflimony  of 
the  Honourable  and  the  Rich  are  accounted  valuable, 
becaufe  they  are  not  eafily  corrupted  :  One  of  a  low 
Degree  may,  from  Bafenefs  of  Spirit,  through  Cow- 
ardice and  Fear  be  tempted  to  deny  the  Truth  •,  one 
in  a  poor  Condition  may  befodazled  with  the  Luftre 
of  Gold,  when  he  conflders  the  Price  of  Perjury, 
as  to  be  induced  to  aflert  a  Falfhood.  But  who  is 
more  incorruptible,  the  Noble  that  from  a  Senfe  of 
Honour  abhor  a  Lie,  or  thofe  who  by  their  divine 
Birth  and  Qualities  did  fo  deteft  it,  that  they  would 
rot  tell  a  Lie  for  the  Glory  of  God  ?  Who  is  more 
worthy  of  Credit,  the  Rich  whofe  Riches  fometimes 
excites  their  Defires  after  more,  or  thofe  who  by  a 
generous  Difdain  defpifed  all  Things  ?  Befldes,  Per- 

fons 


*  In  tefamoniis    dignitas,    fides,    mores  grayitas    examinan- 
da  eft, 


in  Contriving  Mans  Redemption.         469 

fons  of  known  Integrity,  whom  the  different  Images 
of  Hopes  and  Fears  cannot  probably  incline  to  E- 
vil,  are  admitted  to  decide  the  weightiefl  Caufes  : 
Now  the  Apoflles  were  fo  innocent,  fober,  honeft 
and  unblameable  in  the  whole  Tenour  of  their  Con- 
verfations,  that  their  mod  malignant  Adverfaries 
could  never  fatten  an  Accufation  upon  them.  In- 
deed if  their  carnal  Interefts  had  been  concerned, 
there  might  have  been  fome  coloured  Objections  a- 
gainfl  their  Teftimony  :  But  if  we  duely  confider 
Things,  it  will  appear  utterly  incredible  that  any  de- 
ceit could  be  in  it.  For  as  all  the  Actions  of  reafon- 
able  Men  proceed  from  Reafon  folid  or  apparent, 
fo  particularly  Impofture  and  Fiction  are  never 
without  fome  Motive  and  Defign  :  For  being  con- 
trary to  Nature,  there  mult  intervene  a  foreign 
Confideration  for  their  Contrivance.  Now  the  uni- 
verfal  Motives  to  invent  Fables  are  Honour,  Riches, 
or  Pleafure.  Bat  none  of  thefe  could  poftibly  move 
the  Apojlles  to  feign  the  Redirection  of  Chrifl.  Not 
to  infill  on  the  Meannefs  of  their  Extraction  and  E- 
ducation,  who  had  only  feen  Boats  and  Nets,  and 
converfed  with  Lakes  and  Fifties,  whereas  Ambition 
lifually  fprings  up  in  Perfons  of  high  Birth  and 
Breeding-,  it  is  evident  that  no  Refpect  to  human 
Praife  excited  them,  fince  they  attributed  the  Doc- 
trine of  the  Gofpsl,  that  mould  give  them  Reputa- 
tion in  the  World,  to  the  Holy  Spirit,  and  alcrib- 
ed  the  Glory  of  their  miraculous  Actions  entirely 
to  the  Divine  Power.  When  the  People  of  Lyjlra 
would  have  given  Divine  Honour  to  St.  Paul,  Acts 
iii.  12,  13.  he  difclaimed  it  with  Abhorrency  :  And 
prefently  after,  thofe  who  would  have  adored  him 
as  a  God,  ftoned  him  as  a  Malefactor,  Afls'w.  10. 
He  chofe  rather  to  be  their  Sacrifice  than  their  Idol. 
JJefides,  how  could  they  expect  to  be  great  or  rich 

by 


47°      7J5f  Harmony  of  the  Divine  Attributes 

by  declaring,  that  One  who  came  to  fuch  a  Tragi- 
cal End  in  the  Face  of  the  World  was  raifed  to 
Life,  when  the  Hands  of  the  Jews  were  ftill  bloody 
with  the  Wounds  of  their  Matter,  and  their  Hearts 
fo  enraged  againft  all  that  honoured  his  Name, 
as  to  excommunicate  them  for  execrable  Perfons. 
It  had  been  as  extravagant  to  have  defigned  the  ac- 
quiring of  Reputation  or  Riches  by  their  preach- 
ing, as  for  one  to  throw  himfelf  into  a  flaming 
Furnace  to  be  cooled  and  refrefhed.  And  that 
Pleafure  could  not  be  their  Aim  is  manifeft  :  For 
they  met  with  nothing  but  Poverty  and  Perfecti- 
on, with  Derifion  and  Difgrace,  with  Hardlhips 
and  all  the  effects  of  Fury,  which  they  willingly 
endured  rather  than  ceafe  from  preaching,  or  de- 
ny what  they  had  preached.  Their  unheard  of  Re- 
folution  to  forfake  their  native  Country,  and 
travel  to  all  the  known  Parts  of  the  Earth,  to 
convey  the  Doctrine  of  J  ejus  Chrift,  is  a  ftrong  De- 
monftration  that  they  believed  it  to  be  true,  and  of 
infinite  Moment,  moft  worthy  of  all  the  Dangers 
to  which  they  voluntarily  expofed  themfelves. 
Never  did  Ambition  or  Avarice,  the  moft  active 
Paflions,  caufe  Men  to  be  more  diligent,  than  they 
were  to  communicate  the  Knowledge  of  our  Savi- 
our to  all  Nations.  Now  what  greater  Aflurance 
can  we  pofiibly  receive  that  they  were  fincere  in 
their  Report? 

Secondly,  The  Nature  of  the  Teftimony   makes  it 
very  credible. 

i.  It  was  of  a  Matter  of  Fact.  If  it  had  been 
fome  high  Speculation  of  univerfal  Things,  ab- 
ftracted  from  Matter,  and  above  the  Cognizance  of 
the  Senfes,  there  might  be  fome  Pretence  to  object, 
That  the  Difciples,  unexercifed  in  Sciences,  were  de- 
ceived by  the  Subtilty  of  their  Matter  :  But  it  is  a 

fmgular 


tn  Contriving  Man's  Redemption.         '47! 

fingular  Thing,  of  which  the  Senfes  are   the    moft 
faithful  Informers,  and  competent  Judges, 

It  was  an  ocular  Teftimony,  which   as  it   makes 
the    ftrongeft   Impreflion   upon   the    Spectator,    fo 
upon  the   Belief  of  others.     Thus  St  John,  (1  Joh. 
i.   1.)  That  which  we  have  feen  with   our  Eyes^  which 
we   have  looked  on,    declare  we  unto  you.     And  that 
they  were   not  deceived,  we  have   great  Certainty  -9 
for  Jefus  had  converfed  a  long   Time  with  them  be- 
fore his   Death,    and  their   Refpect  and   Love   to 
Him,  and   after    their  Companion  had   deeply   en- 
graved  the  Lineaments  of  his  Vifage  in  their  Me- 
mories ;    and  He     prefented    himfelf     not     many 
Years,    but  three  Days  after  his  Abfence,  fo   that 
it  was  impoftible  they  mould  have  forgot  his  Coun- 
tenance.    He    appeared  to  them  not  once  or  twice, 
but  many  Times,  and   not  fuddenly  as  a   flafh   of 
Lightning,  that   prefently  vanifheth,  but  converfed 
with  them  familiarly  for  forty  Days.     And  it  is  ob- 
fervable,    the    Apojlles  themfelves    were   not   eafily 
wrought  on  to  believe  this  Truth  :  When  the  Tef- 
timony of  the   Angels  allured  them  that  He  was 
rifen,  they  received  it  with  Doubting,  Wonder,  and 
troubled  Joy,  and  were   fufpended  between   Hopes 
and  Fears  ;  and  at  his  firft  Appearance  they   were 
vehemently  furprized.     They  law  Him  die   on  the 
Crofs  threeDzys  before,  (Luke  xxiv.  37,  39,  43. )  and 
their  Memories  were  (till  filled  with    the  frightful 
Images  of  his  Sufferings,  fo   that   they   were  bal- 
lanced  between  the  prefent  Teftimony  of  Senfe,  and 
the   frefh    Remembrance  of    what  they    had   feen. 
Therefore  He  juftified  the  Truth  of  his  Refurrec- 
tion  to  all  their  Senfes.     He  difcourfed   with  them, 
made  them   feel  his  Wounds,  (1  John  i.   1.)  eat  and 
drank   with  them,  fo  that  it  was   impoflible  they 
fiiould  be  deceived  unlefs  willingly.     Thus  by  the 

wife 


%j2     The  Harmony  of  the  Divine  Attributes 

wife    Difpenfation    of  God,    their    doubting    hath 
confirmed  our  Faith. 

Thirdly,  The  Uniformity  of  the  Teftimony  makes 
it  valuable  upon  a  double  Account.  Firft,  as  it 
fecures  us,  there  was  no  Corruption  in  the  WitnefTes, 
Secondly,   That  it  was  no  Illufion. 

i.  That  there  was  no  Corruption  in  the  Wit- 
nefTes. The  mod:  prudent  way  to  difcover  the 
Falfity  of  a  Teftimony,  is  to  interrogate  the  Wit- 
nefTes feverally,  to  fee  if  there  be  any  Contradiction 
between  them.  But  if  they  concur  not  only  as  to 
the  Subftance  but  Circumftances,  their  Depofition 
is  very  credible.  Now  the  Apoftles  exactly  agreed 
in  their  Teftimony,  as  appears  by  the  feverai 
Gofpels,  in  which,  altho'  wrote  in  divers  Times 
and  Places,  yet  there  is  an  admirable  Harmony 
not  only  as  to  the  Fact  itfelf,  but  the  leaft  Par- 
ticularities. 

2.  The  Agreement  of  fo  many,  proves  it  was  no 
Illufion  that  depended  on  Fancy  for  its  Existence  •, 
for  Deceptions  of  the  Brain  are  not  common  to 
many  at  once  as  vifible  Bodies  are,  but  fingular, 
becaufe  cf  the  Variety  of  Fancies.  If  He  had  on- 
ly appeared  to  fome  Perfons  feparately,  carnal  Rea- 
fon,  which  is  ingenious  to  deceive  itfelf,  might  ob- 
ject that  it  was  only  the  Effect  of  a  diftempered 
Fancy,  and  no  real  Object  of  Senfe.  But  after  He 
had  fhewn  Himfelf  to  fome  of  the  Difciples  apart, 
and  that  holy  Company  was  met  together,  uniting 
the  feverai  Sparks,  to  encourage  their  Hopes  of  his 
Refurrection,  He  came  to  them  all  together,  and 
for  many  Days  converfed  with  them.  Now  who 
can  believe  that  fo  many  mould  be  obftructed  with 
Melancholy  for  fo  long  Time,  fo.as  conftantly  to 
remain  under  the  Power  of  a  Delufion  ?  Befides, 
He  afterwards  appeared  to  Five  Hundred  at  once : 

And 


In  Contriving  Mans  Redemption  473 

And  how  could  fuch  a  Number  of  different  Ages, 
Sexes,  Temperaments  be  at  the  fame  time  ftruck 
with  the  fame  Imagination  ? 

Add  further,  If  a  ftrong  Imagination  had  de- 
ceived them  by  Melancholy,  there  would  have  been 
fome  Difcoveries  of  that  Humour  in  their  Actions. 
For  it  is  impoffible  that  the  Mind  fo  indifpofed, 
ihould  for  a  long  Time  act  regularly.  But  in  the 
-whole  Courfe  of  their  Lives  not  the  lead  Extrava- 
gancy appears.  Their  Zeal  was  tempered  with 
Prudence,  their  Innocence  was  without  Folly,  their 
Converfation  was  becoming  their  great  Office. 
And  of  this  we  have  unqueftionable  Evidence  :  For 
otherwife  fo  many  Perfons  of  excellent  Wifdom 
had  never  been  perfwaded  by  them  to  embrace 
Chriftianity ;  neither  had  their  Enemies  fo  furioufly 
perfecuted  them  :  For  it  is  beyond  Belief  that  they 
had  fo  far  extinguifhed  the  Sentiments  of  Humani- 
ty, as  to  treat  the  Apoftles  as  the  moft  guilty  Cri- 
minals, whom  they  knew  to  be  diffracted,  and 
therefore  worthy  of  Compafiion  rather  than  Ha- 
tred. 

But  if  it  be  objected,  that  it  might  be  a  Than- 
tafm^  or  folid  Body  formed  according  to  the  Like- 
nefs  of  Cbrift,  that  abufed  the  Apoitles,  and  after 
fome  Time  withdrew  itfelf;  The  Vanity  of  the 
Objection  is  very  apparent  :  For  fuch  an  Effect  could 
not  be  without  the  Operation  of  a  Spiritual  Caufe. 
Now  the  good  Angels  cannot  be  guilty  of  Falfhood, 
of  which  they  had  been  in  that  Reprefentation  ; 
for  He  that  appeared  declared  himfelf  to  be  Jejus 
that  fuffered  •,  neither  would  the  Evil  ufe  fuch  an 
Artifice.  The  old  Serpent  was  too  wife  to  pro- 
mote the  Belief  of  (Thrift's  Refurrection,  which  is 
the  Foundation  of  Chriftianity :  An  Inftitution 
mod  holy,  that  would   deftroy  his  Altars,  difcredit 

his 


474     fhe  Harmony  of  the  Divine  Attributes 

his  Oracles,  bring  Glory  to  God,  and  Happinefs  to 
Man,  to  both  which  he  is  eternally  oppofite.  By 
all  which  it  appears  there  was  no  Deceit  in  the  Sub- 
ject nor  Object. 

4.  They  fealed  it  with  their  Blood.  This  laft 
Proof  confirms  all  the  other.  If  a  Perfon  of  clear 
Fame  afTert  a  Thing,  which  he  is  ready  to  maintain 
with  the  Lofs  of  his  Life,  there  is  no  Reafon  to 
doubt  of  the  Truth  of  his  Depofition.  'Tis  no 
Wonder  that  Philoftratus^  a  bold  Grecian^  to  fhew 
his  Art,  painted  Apollonius  Tyan^us  as  a  Demi-God, 
exempted  from  Death,  and  cloathed  with  Immor- 
tality. But  if  he  had  been  drawn  from  his  Study, 
where  he  dreft  that  Idol  of  Iniquity,  to  appear 
before  the  Magiftrates  to  give  an  Account  of  the 
Truth  of  his  Relation,  he  certainly  would  have  re- 
nounced his  pretended  Hero  rather  than  have  given 
his  Life  for  a  Lie.  Now  the  Apoftles  endured  the 
moft  cruel  Death,  to  confirm  the  Truth  of  their  Tes- 
timony. And  what  could  poflibly  induce  them  to 
it,  if  they  had  not  been  certain  of  his  ReSurrecn- 
cn  ?  Could  Love  to  their  clead  Mafter  animate 
them  to  Suffer  for  the  Honour  of  his  Name  ?  This 
is  inconceivable  :  For  He  promifed  that  He  would 
rife  the  Third  Day,  and  afcend  to  Heaven,  and 
make  them  partakers  of  his  Glory:  So  that  if  He 
had  lain  in  the  Rotten nefs  of  the  Grave,  What 
Charm,  what  Stupidity  was  able  to  make  them 
preferve  fo  high  a  Veneration  for  a  Deceiver  ?  No- 
thing could  remain  in  them  but  the  Memory  and  In- 
dignation of  his  Impofture.  Now  if  it  be  the 
Deflate  of  natural  Reafon,  that  the  concurrent  Tes- 
timony of  izvo  or  three  credible  Perfons,  not  wea- 
kened by  any  Exception,  is  Sufficient  to  decide  any 
Caufe  of  the  greater!  Moment,  that  reSpects  Life, 
Honour  and  Eftate,   how  much  more  ihould  the 

Attefta- 


in  Contriving  Mans  Redemption.        '475 

Atteftation  of  the  Apofties  put  this  great  Truth  be" 
yond  all  Doubt,  fmce  they  parted  with  their  Lives, 
the  moft  precious  PofTeflion  in  this  World,  for  it  ? 
and  which  is  infinitely  more,  if  Deceivers,  they 
would  certainly  be  deprived  of  eternal  Life  in  the 
next  ?  In  fhort,  Since  the  Creation,  never  was  a 
Teftimony  fo  clear  and  authenticity  the  Divine  Pro- 
vidence io  ordering  the  Circumftances,  that  the 
Evidence  mould  be  above  all  Sufpicion.  Neither  did 
it  ever  happen,  that  any  Thing  affirmed  by  fo  ma- 
ny, and  fuch  worthy  Perfons,  was  ever  fufpected, 
much  lefs  found  to  be  falfe.  'Tis  the  moft  unrea- 
fonable  StifTnefs  not  to  yield  an  intire  AfTent  to 
it.  For  there  would  be  no  fecure  Foundation  of 
determining  innumerable  weighty  Cafes,  if  we 
mould  doubt  of  Things  reported  by  the  moft  cre- 
dible circumfpecl  Perfons,  fince  we  can  be  certified 
by  our  own  Senfes  but  of  a  few  Objects. 

I  mall  only  add,  That  the  Apofties  did  many  and 
great  Miracles  in  the  Name  of  Chrift,  which  was 
the  ftrongeft  Demonftration  that  He  was  raifed  to  a 
glorious  Life.  They  were  invefted  by  the  Spirit 
with  the  Habits  of  various  Tongues.  This  Kind  of 
Miracle  was  necefiary  for  the  univerfal  preaching 
of  the  Gofpel :  For  how  difficult  and  obftructive  had 
it  been  to  their  Work,  if  they  muft  have  returned 
to  their  Infant-ftate,  to  learn  the  Signification  of 
foreign  Languages,  to  pronounce  the  Words  in 
their  original  Sound,  and  the  Accents  proper  to 
their  Country  ?  Therefore  the  Holy  Spirit,  ac- 
cording to  the  Promife  of  Chrift,  defcended  upon 
them,  and  became  their  Mafter,  and  in  a  Moment 
impreft  on  their  Memories  the  Forms  of  difcourfing, 
and  on  their  Tongues  the  Manner  of  exprefiing 
them.  Wherever  the  Doctrine  of  Jefus  was  preached, 
Cod  bare  thtm  Witness  both  with  Signs  and  Won- 
ders, 


476      The  Harmony  of  the  Divine  Attributes 

ders,  and  with   divers  Miracles  and  Gifts  of  the  Holy 
Ghoft,    according  to  his  own  Will.      When  St.  Peter 
parted  through  the  Streets,    filled  with  Perfons  dif- 
eafed   and   half  dead,    he   caufed   an  univerfal  Re- 
furrection,     by   touching  them    with    his   reviving 
Shadow.     They  tamed  Serpents,  and   quenched  the 
Malignity  of  their  Poiion  5  they  commanded  Death 
to  leave  its  Prey,  and  Life  to  return  to  its  Manfion 
that  was  not  habitable  for  it.     And  that  miraculous 
Power  continued  in  their  Succeflbrs  fo  long  as   was 
requifite  for  the  Conviction  of    the  World.       Juftin 
Martyr ',  Iren<eus,  Tertullian,  Origen,  Cyprian,  menti- 
on divers  Miracles  performed  byChriftians  in  thofe 
Times.  Tertullian  offers  to  the  Emperor,    to  whom 
he   addreft   his  admirable  Apology,    to   compel  the 
Devils  that  poffeft  human  Bodies  to    confefs    them- 
felves  to  be  evil   Spirits,    and  thereby  conftrain  the 
Prince  of  Darknefs  to  enlighten   his  own   Slaves. 
And  Cyprian    allures    the  Governor  of  Africa,   that 
he  would  force  the  Devils   to  come  out  of  the  Bo- 
dies they  tormented,  lamenting  their  Ejection.     Now 
we   cannot  imagine    they    would    fo    far    difcredit 
their    Doctrine   and  Reputation,    as  to   pretend  to 
fuch  a  Power   without  they  had  it.     In   fhort,  To 
deny  the  Miracles  wrought  by  the  Primitive  Chrifli- 
ans,  were  as  great  Rafhnefs,    as  to  deny   that  C<efar 
conquered  Pompy,    or    that  Titus  fucceeded  Vefpafi- 
an.       For   we   have    the  concurrent  Teftimony   of  | 
the  graved    and  beft  Men,    of  Underftanding  and 
Confcience,    who   were   Eye-witnefTes,    and    which 
was  not    contradicted  by  thofe    of   the  fame  Age. 
Briefly,    There   are    fuch  clear    Characters   of   the 
Divine  Hand  to  render  the  Gofpel  authentick,    that 
to  deny  it  to  be  true,  is  to  make  God  a  Liar. 

The  Conclufion   is  this,    We  fee  how  reafonable  it 
is  to  give  an  entire  AiTent  to  the  Truth  of   Chrilli-, 

attity, ' 


in  Contriving  Mans  Redemption.  ^yy 

unity.  The  Nature  of  the  Doctrine  that  is  per- 
fectly  Divine,  declares  its  Original.  'Tis  con- 
firmed by  fupernatural  Teftimonies.  The  Doctrine 
diftinguifhes  the  Miracles  from  all  falfe  Wonders, 
the  Illufions  of  Satan,  and  the  Miracles  confirm 
the  Doctrine.  What  Doubt  can  there  be  after  the 
full  Depofition  of  the  Spirit  in  raifing  Chrift  from 
the  Grave  •,  in  qualifying  the  Apoftles,  who  were 
rude  and  ignorant,  with  Knowledge,  Zeal,  Courage, 
Charity,  and  all  Graces  requifite  for  their  great 
Enterprife,  and  in  converting  the  World  by  their 
Miniftry  and  Miracles  ?  If  we  believe  not  fo  clear 
a  Revelation,  our  Infidelity  is  defperate.  When 
our  Saviour  was  upon  the  Earth,  the  Meannefs  and 
Poverty  of  his  Appearance  leffened  their  Crime, 
who  did  not  acknowledge  and  honour  him  in  the 
Difguile  of  a  Servant :  Therefore  they  were  capa- 
ble of  Favour.  Many  of  his  bloody  Perlecutors 
were  converted  and  faved  by  the  preaching  of  the 
Apoftles.  But  fince  the  Holy  Ghoft  hath  convinced 
the  World  by  fo  ftrong  a  Light  of  Sin,  Righte- 
oufneis  and  Judgment ; .  viz.  That  Jefus9  whom 
the  Jews  moft  unworthily  crucified,  was  the  Son  of 
God  •,  that  in  dying,  He  purchafed  the  Pardon  of 
Sin  •,  fince  he  is  rifen  and  received  to  Glory,  'That 
all  Power  in  Heaven  and  Earth  is  given  to  Him,  the 
Effect  of  which  is  moft  vifible  •,  for  fpiritual  Wick- 
ednefifes  trembled  at  his  Name,  were  expelled 
from  their  Dominions,  and  fent  to  their  old  Prifon 
to  fuffer  the  Chains  and  Flames  due  to  them  :  To 
refufe  his  Teftimony,  is  a  Degree  of  Obftinacy  not 
far  diftant  from  the  Malice  of  the  Devils,  and  puts 
Men  without  the  Referves  of  pardoning  Mercy. 
And  it  is  not  a  flight,  fuperficial  Belief  of  this  great 
Truth  that  is  fumcient,  but  that  which  is  powerful 
in  making  us  univerfally  obedient  to  our  Glorified 
H  h  Re- 


'47  8      The  Harmony  of  the  Divine  Attributes 

Redeemer,  who  will  dittribute  Crowns  to  all  his 
faithful  Servants.  We  cannot  truly  believe  his 
Refurrection  without  believing  his  Doctrine,  nor 
believe  his  Doctrine  without  unfeigned  Defires  af- 
ter the  eternal  Felicity  it  promifes,  nor  defire  that 
Felicity  without  a  fincere  Compliance  to  his  Com- 
mands in  order  to  the  obtaining  it.  In  jhort,  9Tis 
Infidelity  approaching  Madnefs,  not  to  believe  the 
Truth  of  the  Gofpel  •,  but  it  is  Madnefs  of  an 
higher  Kind,  and  more  prodigious,  to  pretend  to 
believe  it,  and  yet  to  live  in  Difobedience  to  its  Pre- 
cepts, in  Contempt  of  its  Promifes  and  Threatnings, 
as  if  it  were  a  mere  Fable. 


CHAP.     XXIII.. 

The  Honour  of  God's  Truth  with  refpeci  to  the  Legal 
Threatning,  was  preferved  in  the  Death  of  Chrift. 
The  Divine  Truth,  with  refpeci  to  the  Promifes  and 
Types  of  Chrift  under  the  haw,  was  juftified  in  his 
Coming,  and  the  Accomplijhment  of  our  Redemption 
by  him.  Some  fpecial  Predictions  confidered,  that 
refpeci  the  Time  of  his  Coming.  The  particular 
Circumftances  that  refpeci  the  Mefiiah,  are  verified 
in  Jefus  Chrift.  The  Confequents  of  the  Mefiiah\j 
Coming,  foretold  by  the  Prophets,  are  all  come  to 
pafs.  The  Types  of  the  Law  are  complete  in  Chrift. 
A  particular  Confideration  of  Manna,  the  Rock, 
and  the  brazen  Serpent,  as  they  referred  to  him. 
The  Pafchal  Lamb  confidered.  A  fhort  Parallel 
between  Melchifedec  and  Chrift.  The  Divinity 
of  the  Gofpel  proved,  by  comparing  the  ancient  Fi- 
gures  with  the  prefent  Truth,  and  Preditlions  with 
the  Events.     The  Happinefs  of  Chriftians   above 

the 


tn  Contriving  Mans    Redemption.         479 

the  Jews,    in  the   clear  Revelation    of   our  Saviour 
to  them.       From   the   Accomplijhment  of    Prophecies 
concerning    the  firft  Coming   of    Chri/ly    our   Faith 
Jhould  be  confirmed  in  the  Promife  of  his  fecond. 

THE  Original  Law  given  to  Man  in  Paradife 
had  a  fevere  Penalty  annexed,  that  upon  the 
firft  Breach  of  it  he  fhould  die.  The  End  of  the 
Threatning  was  to  preferve  in  him  a  conftant  Re- 
verence of  the  Command.  After  his  Difobedience, 
the  Honour  of  the  Divine  Truth  was  concerned  as 
to  the  inflicting  the  Punifhment.  For  altho*  the  Su- 
preme Law-giver  hath  Power  over  the  Law  to  relax 
the  Punifhment  as  to  particular  Perfons ;  yet 
having  declared  that  according  to  that  Rule,  He 
would  proceed  in  Judgment  with  Man,  the  Per- 
fection of  his  Truth  required,  that  Sin  fhould  be 
punifhed  in  fuch  a  Manner,  that  his  Righteoufnefs 
and  Holinefs  might  eminently  appear,  and  the 
reafonable  Creature  for  ever  fear  to  offend  Him. 
Now  the  God  of  Truth  hath  by  the  Death  of  his 
only  Son  fo  compleatly  anfwered  the  Ends  of  the 
legal  Threatning,  that  the  Glory  of  that  Attri- 
bute is  broke  forth  like  the  Sun  through  all  the 
Clouds  that  ieemed  to  obfeure  it.  Mercy  and  Truth 
meet  together,  Righteoufnefs  and  Peace  kifs  each  ether. 
Of  this  I  have  fo  largely  treated  before,  that  I  fhall 
add  nothing  more  concerning  it.  There  is  a  Secondary 
Refpect  wherein  the  Truth  of  God  is  concerned,  as 
jto  the  Accomplishing  our  Redemption  by  Jefus 
Chrift,  which  I  will  briefly  explicate.  God  having 
[decreed  the  fending  of  his  Son  in  the  Quality  of 
[Mediator  to  purchafe  our  Salvation,  was  pleafed 
py  feveral  Promifes  to  declare  his  merciful  Pur- 
bofe,  and  by  various  Types  to  fhew  the  Defign  of 
i-hat  glorious  Work,  before  the  Exhibition  of  it. 
H  h   2  This 


480      The  Harmony  of  the  Divine  Attributes 

This  was  the  Effect  of  his  Supreme  Wifdom    and 
Goodnefs. 

Firft,  To  comply  with  the  Weaknefs  of  the 
Church,  when  it  was  newly  feparated  from  the 
World.  For,  as  a  fudden  ftrong  Light  over- 
powers the  Eye  that  hath  been  long  in  the  Dark, 
fo  the  full  bright  Revelation  of  the  Gofpel  had 
been  above  the  Capacity  of  the  Church,  when  it  was 
firfb  freed  from  a  State  of  Ignorance :  Light  mixed 
with  Shadows  was  proportionable  to  their  Sight. 
Therefore  he  was  pleafed  by  feveral  Reprefentati- 
ons  and  Predictions  to  exercife  the  Faith,  entertain 
the  Hope,  and  excite  Defires  of  his  People  be- 
fore the  Accomplifhment  of  our  Salvation  by  his 
Son. 

Secondly,  To  render  the  Belief  of  it  eafy  and 
certain  afterwards.  Now  for  the  Honour  of  his 
Truth,  he  was  engaged  to  make  good  his  Word  : 
For  altho'  pure  Love  and  Mercy  is  the  Original  of 
all  God's  Promifes  to  Man,  yet  his  Truth  and  Fi- 
delity are  the  Reafons  of  his  fulfilling  them.  Not 
that  God  is  under  the  Obligation  of  a  Law,  but  his 
own  Righteous  Name  is  the  inviolable  Rule  of  his 
Actions.  Accordingly  the  Apoftle  lays  it  as  the 
Foundation  of  our  Hopes,  TV/,  i.  2.  That  God  who 
cannot  lie,  bath  promifed  eternal  Life.  The  Divine 
Decree  alone  concerning  our  Salvation  by  Chrift, 
is  a  fure  Foundation :  For  God  is  as  unchangeable 
in  his  Will,  as  his  Nature.  In  him  there  is  no  Vari- 
cblenefs,  nor  Shadow  of  turning ;  Jam.  i.  17.  But 
the  Promife  determines  the  Will  of  God  to  per- 
form it  upon  another  Account :  For  it  is  not  fingle 
Inconftancy  but  Falfhood,  not  to  perform  what 
is  promifed,  from  both  which  He  is  infinitely  dif- 
tant.  St.  Paul  alledges  this  for  the  Reafon  why 
the    Covenant  of  Grace  is  unchangeable  and    of 

ever- 


In  Contriving  Mans  Redemption  481 

everlafting  Efficacy,  in  that  the  Counfelof  God  was 
by  his  Promife  and  Oath  confirmed,  Heh.  vi.  17,  18. 
That  by  two  immutable  Things,  in  which  it  was  impoffible 
for  God  to  lie  j  we  might  have  firong  Conjoint  ion.  For 
the  Promife  gives  a  rightful  Claim  to  the  Creature, 
and  the  fulfilling  of  it  is  the  Judication  of  God's 
Fidelity.  In  thisSenfeit  isfcid,  {Job.  i.  iy.)The  Law 
was  given  by  Moles,  but  Grace  and  Truth  came  by  Jefus 
Chrifi ;  i.  e.  the  Grace  of  the  Gofpel  is  the  fubftan- 
tial  and  complete  Accompliilimentof  the  Types  and 
Promifes  under  the  Lav/.  I  will  not  enter  into  the 
Difcuflion  of  all  the  Prophecies  concerning  the  Mef~ 
fiah  in  the  Old  Teftament,  to  mew  how  they  are  veri- 
fied in  Jefus  Chrifi  -,  but  briefly  confider  fome  fpeci- 
al  Predictions  that  concern  the  Time  of  the  Meff\ah\ 
Coming,  his  Perfon,  and  Offices. 

1.  The  Prophecy  of  dying  Jacob.  The  Scepter 
/hall  not  depart  from  Judah,  nor  a  Law -giver  from  be- 
tween  bis  Feet,  till  Shilo  come,  Gen.  xlix.  10.  By  the 
Scepter  and  Law-giver  are  meant  divers  Forms  of 
Government -,  the  firil . being  the  Mark  of  Regal 
Power,  the  other  Title  refpects  thofe  whofe  Power 
fucceeded  that  of  their  Kings,  in  the  Perfon  of  Ze- 
robbabel  and  his  SuccefTors.  Jacob  prophetically  de- 
clares two  Things^  their  Eftablifhment  in  Judah,  and 
their  Continuance  till  the  coming  of  Shi/oh.  This 
Oracle  doth  not  precifely  refpect  the  Perfon  of  Ju- 
dah, for  he  never  afcended  the  Throne,  nor  porTed 
the  Empire  over  his  Brethren  ;  nor  folely  his  Pofte^ 
rity  as  a  Tribe  diftinguifhed  from  the  reft,  although 
k  had  fpecial  Advantages  from  that  Time  :  For  the 
Banner  of  Judah  led  the  Camp  in  their  March 
through  the  Wildernefs  -,  Numb.  ii.  3.  That  Tribe 
had  the  firft  Pofleffion  of  the  Land  of  Canaan  •,  theft 
were  the  Beginnings  of  its  future  Glory.  And  from 
David  to  the  Captivity,  that  Tribe  poficft  the  King- 
H  h  j  donii 


482      The  Harmony  of  the  Divine  Attributes 

dom  ;  but  the  Glory  of  his  Scepter  was  loft  in  the 
Perfon  of  Zedekiah  :  Therefore  the  full  Meaning  of 
the  Prophecy  regards  the  People  of  Ifrael,  in  the 
Relation  they  had  to  the  Tribe  of  Judah :  For  that 
Tribe  alone  returned  entire  from  the  Captivity,  with 
fome  Relicks  of  Levi  and  Benjamin ;  ib  that  the 
Nation  from  that  Time  was  diftinguifhed  by  the  Ti- 
tle of  the  Jews  in  Relation  to  it  •,  and  the  Right  to 
difpofe  of  the  Scepter  was  always  in  the  Tribe  of 
'Judah  :  For  the  Levites  that  ruled  after  the  Capti- 
vity received  their  Power  from  them.  Till  Shiloh 
tome,  that  is,  the  Mejfiah,  as  the  Chaldee  Paraphrafe, 
and  the  ancient  Jewijh  Interpreters  expound  ;  fo 
that  the  Intent  of  the  Oracle  is,  that  after  the  Efta- 
blifhment  of  the  fupreme  Power  in  the  Family  of 
Judah,  it  mould  not  pafs  into  the  Hands  of  Stran^ 
gers,  but  as  a  certain  Pre/age,  and  immediate  Fore- 
runner of  the  coming  of  Shiloh.  And  this  was  ful- 
ly accomplifhed.  For  in  the  Captivity  there  was 
an  Interruption  rather  than  Extinction  of  their 
Government -,  their  Return  was  promifed  at  the 
Time  they  were  carried  Captives  to  Babylon.  But  at 
the  coming  of  Chrift,  Judea  was  a  Province  of  the 
Roman  Empire,  Herod,  an  Edomite,  fat  on  the  Throne ; 
and  as  the  Tribe  of  Judah  in  general,  fo  the  Family 
of  David  in  particular,  was  in  fuch  a  low  State,  that 
Jofeph  and  Mary,  that  were  defcended  from  him, 
were  conftrained  to  lodge  in  a  Stable  at  Bethlehem, 
And  fince  the  bleifed  Peace-maker  hath  appeared  on 
the  Earth,  the  Jews  have  loft  all  Authority  :  Their 
Civil  and  Ecclefiaftical  State  is  utterly  ruined,  and 
they  bear  the  vifible  Marks  of  infamous  Servitude. 
2.  The  Sec ond  famous  Prediction  is  by  an  Angel 
to  Daniel,  (Dan.  ix.  25.)  when  he  was  lamenting 
the  Ruin  of  Jerufalem,  who  comforted  him  with  an 
Affurance  that  the  City  fhould  be  re-built :  And  fur- 
thers 


in  Contriving  Mans  Redemption.         483 

thcr,  told  him,  That  from  the  going  forth  of  the  Com- 
mandment to  reft  ore  and  to  build  Jerufalem,  unto  the 
Meffiah,  the  Prince,  fhall  be  feven  Weeks  ;  and  threef cere 
and  two  Weeks  the  Streets  fhall  be  built  again,  and  the 
Wall,  even  in  trouble fome  'Times.  And  after  threefcore 
and  two  Weeks  fhall  the  MefTiah  be  cut  off,  but  not  for 
bimfelf-,  and  the  People  of  the  Prince  that  fhall  come 
fhall  deftroy  the  City  and  Sancluary,  and  the  End  thereof 
(hall  be  with  a  Flood,  and  to  the  End  of  the  War  Defla- 
tions are  determined.  The  clear  Intent  of  the  Angel's 
MefTage  is,  That  within  the  Space  of  feventy  pro- 
phetical Weeks,  *  (that  is,  four  Hundred  and  ninty 
Years,  according  to  the  Expofition  of  the  Rabbins 
themklves)  after  the  ifTuing  forth  the  Order  for  the? 
rebuilding  Jerufalem,  the  Meffiah  fhould  come,  and 
be  put  to  Death  for  the  Sins  of  Men,  which  was  ex- 
actly fulfilled. 

3.  The  Time  of  the  Manifestation  of  the  Meffiah 
is  evidently  fet  down  in  Haggai  ii.  6,  7,  8,  9.  Iwill 
fhake  all  Nations,  and  the  De/ire  of  all  Nations  fhall 
come,  and  I  will  fill  this  Hcufe  with  Glory,  faith  the 
Lord  of  Hofts.  The  Silver  is  mine,  and  the  Gold  is 
wine,  faith  the  Lord  of  Hofts.  The  Glory  of  the  latter 
fhall  be  greater  than  that  of  the  former,  faith  the  Lord 
of  Hofts,  and  in  this  Place  will  1  give  Peace.  Ths 
Prophet,  to  encourage  the  Jews  in  building  the  Tem- 
ple, 


*  Numerus  ifte  prater  allufionem  ad  70  annos  captivitatis, 
non  fine  myitcrio  intra  fe  occulter  &  femitas,  &  annos  Jubilaeos 
precife  exhauriat  ;  70  enim  hebdomada;  funt  totidem  femita;,  & 
denos  continent  Jubiixos.  Jam  quia  annus  Sabbwarius  Sc  'Jubi- 
laus  infallibiles  funt  chara&eres  Chronologia:  facra?,  ex  iis  certa 
poteft  peti  ratio  conneclendi  70  hebdomadas  cum  annis  Mundi. 
Fuit  cnim  annus  fecundus  Darii  Sabbatarius  &  [ubilzus  :  Rurfus 
annus  praecedens  excidium  Hierqfoljmcrum  &  ipfe  Sabbntarius  fuit 
&  Jubilaeus  poftremus  ;  interquos  velutterminos  70  hebdomads© 
cecurrunt.     Vid.  Hefoic.  Diatr.h.  de  tiddom.  Daniel, 


484     7he  Harmony  of  the  Divine  Attributes 

pie,  afiured  them  that  it  mould  have  a  furpafiing 
Glory  by  the  Prefence  of  the  Meffiah,  who  is  called 
the  Defire  of  all  Nations  •,  and  being  the  Prince  of 
Peace,  his  coming  is  defcribed  by  that  blefTed  Effeci, 
And  in  this  Place  will  I  give  Peace ,  faith  the  Lord  of 
Hofts, 

The  fecond  Temple  was  much  inferior  to  Solo- 
mon\  as  in  Magnificence  and  external  Ornaments, 
fo  efpecially  becaufe  defective  in  thofe  Excellencies 
that  were  peculiar  to  the  firft.  They  were  the  Ark 
of  the  Covenant,  and  the  Appearance  of  Glory  be- 
tween the  Cherubims  •,  the  Fire  from  Heaven  to  con- 
fume  the  Sacrifices  •,  the  Uritn  and  Thummim  \  and 
the  Holy  Ghoft  who  infpired  the  Prophets.  But 
when  the  Lord  came  to  his  Temple,  and  performed  ma- 
ny of  his  Miracles  there,  this  brought  a  Glory  to  it 
infinitely  exceeding  that  of  the  former.  For  what 
Comparifon  is  there  between  the  fhadowy  Prefence 
of  God  between  the  Cherubims,  and  his  real  Pre- 
fence in  the  human  Nature  of  Chrift,  in  whom  the 
Fulnefs  of  the  God-head  dwelt  bodily  ?  How  much 
inferior  were  the  Priefts  and  Prophets  to  him,  who 
came  from  Heaven,  and  had  the  Spirit  without  Mea- 
fure,  to  reveal  the  Counfel  of  God  for  the  Salvati- 
on of  the  World  ? 

2.  The  particular  Circumftances  foretold  concern- 
ing the  Meffiah,  are  all  verified  in  Jefus  Chrift.  It 
was  foretold  that  the  Mejfiah  mould  have  a  Fore- 
runner, to  prepare  his  Way  by  preaching  the  Doc- 
trine of  Repentance  ;  that  he  mould  be  born  of  a 
Virgin,  and  of  the  Family  of  David,  and  in  the 
Town  of  Bethlehem  \  that  he  mould  go  into  Egypt, 
and  be  called  forth  from  thence  by  God  ;  that  his 
chief  Refidence  mould  be  in  Galilee,  the  Region  of 
gebulon  and  Napathali ;  that  he  Ihould  be  poor  and 
humble  and  enter  into  Hierufalem  on  the  Fole  of  an 

Afii 


'in    Contriving  Mans  Redemption.         485 

Afs ;  that  he  fhould  perform  great  Miracles  in  re- 
itoring  the  Blind,  the  Lame,  the  Deaf  and  Dumb; 
that  he  mould  fufTer  many  Afflictions,  Contempt, 
Scorn,  Stripes,  be  fpit  on,  fcourged,  betrayed  by 
his  familiar  Friend,  fold  for  a  fordid  Price ;  that 
he  mould  be  put  to  Death  ;  that  his  Hands  and  Feet 
mould  be  bored,  and  his  Side  pierced ;  that  he 
fhould  die  between  two  Thieves  \  that  in  his  Paflion 
he  mould  tafte  Vinegar  and  Gall  •,  that  his  Garments 
fhould  be  divided,  and  Lots  be  cad  for  his  Coat  5 
that  he  mould  be  buried,  and  his  Body  not  fee  Cor- 
ruption, but  rife  again  the  third  Day  ;  that  he  mould 
afcend  to  Heaven,  and  fit  at  the  right  Hand  of  God  : 
And  all  thefe  Predictions  are  exactly  fulfilled  in  the 
Lord  Chrift. 

3.  The  Confequents  of  his  Coming  are  foretold. 

i.  That  the  Jews  mould  reject  him,  becaufe  of  the 
Meannefs  of  his  Appearance.  They  neither  under- 
flood  the  Greatnefs  and  Majefty,  nor  the  Abafemenc 
of  the  Meffiah,  defcribed  in  their  Prophecies,  Tfa.  liii. 
nor  his  Greatnefs,  that  the  Son  of  David  was  his 
Lord,  that  he  was  before  Abraham,  who  rejoiced 
to  fee  his  Day  •,  for  they  did  not  believe  the  Eter- 
nity of  his  Divine  Nature,  they  did  not  underftand 
his  Humiliation  to  Death  :  Therefore  it  was  object- 
ed by  them  that  the  Meffiah  remains  for  ever,  and 
this  Perfon  faith  he  mail  die.  They  fancied  a  car- 
nal Meffiah  mining  with  worldly  Pomp,  accompani- 
ed with  thundring  Legions,  to  deliver  them  from 
Temporal  Servitude ;  fo  that  when  they  faw  him 
without  Form  and  Comelinejs,  and  that  no  Beauty  was  in 
him  to  make  him  deferable,  they  hid  their  Faces  from 
him,  they  dejpifed  and  eftcemedhim  not.  Thus  by  their 
obltinate  Refufal  of  the  Meffiah,  they  really  and  vi- 
fibly  fulfilled  the  Prophecies  concerning   him. 

2.  That 


486     The  Harmony  of  the  Divine  Attributes 

2.  That  the  Levitical  Ceremonies  and  Sacrifices 
fhould  ceafe  upon  the  Death  of  the  Mejfiah,  and 
the  Jewijh  Nation  be  difiblved.  Although  the  legal 
Service  was  eiiablifhed  with  great  Solemnity,  yet 
there  was  always  a  fufficient  Indication  that  it  fhould 
not  be  perpetual.  Mofes^  who  delivered  the  Law, 
told  them,  that  God  would  raife  another  Prophet 
whom  they  muft  hear.  And  David  (Pfal.  ex.  3.) 
compofed  a  Pfalm  to  be  fung  in  the  Temple,  contain- 
ing the  Eftablifhment  of  a  Pried,  not  according  to 
the  Order  of  Levi  but  Mekhifedec^  who  mould  bring 
in  a  worfhip  Spiritual  and  Divine.  And  we  fee 
this  accomplished  :  All  the  Ceremonies  were  buried 
in  his  Grave,  and  the  Sacrifices  for  above  fixteen 
Hundred  Years  are  ceafed.  Befides  the  DeftrucYiori 
of  the  holy  City  and  Sanctuary,  the  Jews  are  lcat- 
tered  in  all  Parts,  and  in  their  dreadful  Difperfion 
fuffer  the  juft  Punifhment  of  their  Infidelity. 

3.  It  was  prophefied  that  in  the  Time  of  the  Mef- 
fiah  Idols  mould  be  ruined,  and  Idolaters  converted 
to  the  Knowledge  of  the  true  God  :  That  he  jhould 
ie  a  Light  to  the  Gentiles ,  and  to  him  the  gathering  of 
the  People  fhould  be.  And  this  is  fo  vifibly  accom- 
plifhed  in  the  Converfion  of  the  World  to  Chriftia- 
nity,  that  not  one  Jot  or  Tittle  of  God's  Word  hath 
failed  •,  fo  that  befides  the  Glory  due  to  his  Power 
and  Mercy,  we  are  obliged  to  honour  him  as  the 
Fountain  of  Truth. 

I  will  now  make  fome  fhort  Reflections  upon  the 
Types  of  the  Law,  to  fhew  how  they  are  compleated 
in  Chrift.  The  Mofaic  Difpenfation  was  fo  contriv- 
ed as  to  bear  a  Refemblance  of  the  Mejjiah  in  allots 
Farts.  The  Law  had  a  Shadow  of  good  Things  to  come ', 
Heb.  x.  Chrift  was  the  End  of  the  Law,  Rom.  x.  4- 
the  Subftance  of  thofe  Shadows. 

The 


tn  Contriving  Mans  Redemption,        487 

The  main  Defign  of  the  Epiftle  to  the  Hebrews  is 
to  lhew,  that  in  the  ancient  Tabernacle  there  were 
Models  of  the  Heavenly  Things  revealed  in  the 
Gofpel.  The  great  Number  of  Types  declare  the 
Variety  of  the  Divine  Wifdom,  and  the  admirable 
Fulnefs  of  Chrift  in  whom  they  are  verified.  Three 
Sorts  were  inftituted. 

1.  Some  were  Things  without  Life,  whofe  quali- 
ties and  Effects  ihadowed  forth  his  Virtues  and  Be- 
nefits. 

2.  Things  endued  with  Life  and    Senfe. 

3.  Reafonable  Perfons,  thateitherin  their  Offices, 
Actions,  or  the  memorable  Accidents  that  befel 
them,  reprefented  the  Mejfiab.  Of  the  firft  Sort  I 
will  briefly  confider  the  Manna  that  miracnloufly 
fell  from  Heaven,  the  Rock  that  by  its  Stream  re- 
frefhed  the  Ifraelites  in  their  Journey  to  Canaan^  and 
the  Brazen  Serpent ;  premifing  two  Things,  1.  That 
in  comparing  them  with  the  Truth,  we  are  to  ob- 
ferve  the  Defign  of  God,  and  not  to  feck  for  My - 
fteries  in  every  /Thing.  As  in  Pictures,  fome  Strokes 
of  the  Pencil  are  only  for  Ornament,  others  for 
Signification.  Befides,  when  Superlative  Things  are 
fpoken  of  them  exceeding  their  Nature,  ancT  that 
cannot  be  applied  to  them  without  a  violent  Fi- 
gure, the  full  and  entire  Truth  is  only  found  in  Je- 
fus  Chrift. 

1.  Manna  was  an  eminent  Type  of  him.  Ac- 
cordingly the  Apoltle  declares  of  the  Ifra d 
they  did  all  eat  the  fame  Spiritual  Meat,  not  in  re- 
fpect  of  its  material  but  fymbolical  Nature.  The 
exprefs  Analogy  between  Manna  and  Chrift,  is  vi- 
fible  in  refpect  of  its  marvelous  Production.  The 
Mofaical  Manna  was  not  th^  Fruit  of  the  Earth, 
procured  by  human  Induftry,  hue  formed  by  the 
Divine    Power,     and    rained    down    upon    them  j 

there- 


488      The  Harmony  of  the  Divine  Attributes 

therefore  it  is  called  the  Corn  of  Heaven  -,  Pfal.  Ixxviii.  24. 
This  typified  the  celeftial  Original  of  our  Redeemer. 
He  is  the  true  Bread  from  Heaven,  given  by  the  Fa- 
iher  ;  Joh.  vi.  32.  He  is  called  the  Gift  of  God  emi- 
nently, being  the  richeft  and  freed  without  any 
Merit  or  Endeavour  of  Men  to  procure  it.  And 
we  may  obferve  the  Truth  infinitely  exceeded  the 
Type  ;  for  Manna  defcended  only  from  the  Clouds, 
therefore  our  Saviour  tells  the  Jews,  Mofes  gave  ye 
not  that  Bread  from  Heaven.  But  he  really  came 
from  Heaven,  where  the  great  and  glorious  Pre- 
fence  of  God  is  manifefted,  and  appeared  under  a 
vifible  Form  in  the  World.  Manna  was  only  (tiled 
the  Bread  of  Angels,  to  fignify  its  Excellency  above 
common  Food ;  but  the  Bread  of  God  is  he  which 
cometh  down  from  Heaven. 

2.  Manna  was  difpenfed  to  all  the  Israelites  equal- 
ly ;  not  as  the  delicious  Fruits  of  the  Earth,  that 
are  the  Portion  of  a  few ;  but  as  the  Light  and  In- 
fluences of  the  Heavens,  that  are  common  to  all : 
And  herein  it  was  a  Reprefentation  of  Chrift,  who  is 
offered  to  all  without  Diftinction  of  Nations,  to  the 
Jezvs  and  Gentiles,  to  the  Grecians  and  Barbarians  ; 
and  without  the  Diftinction  of  Quality,  to  the  Ho- 
nourable and  Mean,  the  Rich  and  the  Poor,  the 
Learned  and  Ignorant.  And  here  we  may  obferve 
the  Excellency  of  the  Spiritual  Manna  above  the 
Mofaical  •,  for  that  fed  but  one  Nation,  but  the 
Bread  of  God  gives  Life  to  the  World ;  his  infi- 
nite Merit  is  fufficient   for  the  Salvation  of  all. 

3.  Manna  was  a  delicious  Food  :  The  Tafte  of 
it  is  defcribed  to  be  like  Wafers  mixt  with  Honey, 
that  have  a  pure  chafce  Sweetnefs.  This  typified 
the  Love  of  Chrift  fh«d  abroad  in  the  Hearts  of 
Believers.  Such  an  exalted  ravifhing  Pleafure 
proceeds  from  it,    that  the  Pfalmift    breaks  forth 


in 


in  Contriving  Mans  Redemption.  489 

in  an  Extafy,  Pfal.  xxxiv.  9.  Tajie  and fee  how  good  the 
Lord  is. 

4.  Manna  was  their  only  Support  in  the  Wilder- 
nefs ;  (lengthening  them  to  vanquifh  their  Ene- 
mies, and  endure  the  Hardfhips  to  which  they  were 
incident  in  their  Paffage  to  Canaan.  In  this  re- 
gard it  was  a  lively  Image  of  Chrift  who  is  our  Spi- 
ritual Food,  while  we  are  in  the  Defert  of  the 
lower  World,  the  Place  of  our  Trial,  expofed  to 
Dangers.  By  him  alone  we  fhall  be  finally  victori- 
ous over  the  Enemies  of  our  Salvation.  And  in 
this  alfo  the  Truth  is  infinitely  above  the  Type 
that  prefigured  it :  For  Manna  could  only  preferve 
the  Natural  Life  for  a  Time.  As  our  Saviour  tells 
the  Jew s,  Tour  Fathers  eat  Manna  in  the  Wildernefs* 
and  are  dead.     But  Jefus  Chrift  is   the  living  Bread 

!  that  came  down  from  Heaven,  and  hath  a  Super- 
natural Virtue,  to  convey  a  Life  incomparably  more 
noble,  and  anfwerable  to    the  Quality  of  his  Origi- 

1  nal.  'Tis  incorruptible,  as  Heaven  from  whence  He 
came.  If  any  Man  eat  of  this  Breads  he  fhall  live  for 
ever-,  Joh.  vi.  61.  Deach  is  fo  far  from  extinguish- 
ing, that  it  advances  the  Spiritual  Life  to  its  Per- 
fection. 

2.  The  Apoftle  teftifies,  that  the  Ifraelites  drank  of 
that  Spiritual  Rock  that  followed  them,  and  that  Rock  was 
Chrifl-,  1  Cor.  x.  4.  That  the  Miracles  was  myfte- 
rious,  is  evident  from  the  Circumftances  related  of 
it.  When  the  Ifraelites  were  in  great  Diftrefs  for 
Water,  The  Lord  f aid  to  Moles,  Exod.  xvii.  6.  1  will 
Jland  before  thee  there  upon  the  Rock  in  Horeb,  and 
thou  fh alt  [mite  the  Rock,  and  there  fhall  come  V/ater 
out  of  it,  that  the  People  may  drink.  If  there  had 
|>een  no  other  Defign  but  the  relieving  their  Necefll- 
ty,  that  might  have  been  fupplied  by  Rain  from 
Heaven  \  or  if  only  to  give  a  vifible  Effect  of  the 

Divine 


49°     5T2tf  Harmony  of  the  Divine  Attributes 

Divine  Power,  that  had  been  difcovered  in  caufing 
new  Springs  to  rife  from  the  Earth,  or  the  Com- 
mand of  God  had  been  fufficient  to  ftrike  the 
Rock  :  But  he  went  to  it,  to  fignify  the  Refpect  it 
had  to  himfelf.  He  was  the  Son  of  God  that  fpake 
to  Mofes,  and  conducted  the  People :  For  this 
Reafon  He  is  (tiled  the  Angel  of  God's  Prefence, 
not  with  refpect  to  his  Nature,  but  Offices. 

I  will  briefly  obferve  the  Parallel  between  the 
Rock  and  Chrift. 

i.  A  Rock  is  the  ordinary  Title  of  God  in 
Scripture,  to  reprefent  his  unchangeable  Nature  and 
infinite  Power,  whereby  He  upholds  the  World  : 
And  in  a  fpecial  Manner  it  refembles  the  Meffiah. 
He  is  called  The  Stone  which  the  Builders  refufed,  that 
was  made  the  Head  of  the  Comer  -9  i  Pet.  ii.  7,  8.  He 
is  the  Rock  upon  which  the  Church  is  built,  andfecured 
againft  the  Violence  of  Hell.  Now  J/rael  was  not 
fupplied  from  the  Clouds  or  the  Vallies,  but  the 
Rock  -,  to  fhew  that  the  myfiical  Rock,  the  Son  of 
God,  can  only  refrefh  the  Spiritual  IJrael  with 
living  Water. 

2.  The  Quality  of  the  Rock  hath  a  proper  Sig- 
nification :  For  altho'  it  had  in  its  Veins  a  rich  A- 
bundance  of  Waters,  yet  to  Appearance  nothing 
was  more  dry  and  hard.  In  this  it  was  a  Figure  of 
the  Spiritual  Rock  :  The  Effects  have  difcovered  in 
him  unfathomable  Depths  of  Righteoufhefs,  Grace 
and  Salvation  •,  yet  at  the  firft  View  we  had  no 
Hopes.  For  if  we  confider  him  as  God,  He  is  in- 
finitely Holy  and  Juft,  encompatfed  with  everlafting 
Flames  againft  Sin,  and  how  can  we  expect  any 
cooling  Streams  from  him  ?  If  we  confider  him  as 
Man,  he  is  refembled  to  a  Root  out  of  a  dry  Ground ; 
If  a.  liii.  The  Juftice  of  the  Divine  and  the  Infirmi- 
ty   of   the   human    Nature  did    not  promife  any 

Comfort 


in  Contriving  Mans  Redemption.  491 

Comfort  to  us.  But  what  cannot  infinite  Love,  unit- 
ed to  infinite  Power,  perform  ?  Divine  Good- 
nefs  hath  changed  the  Laws  of  Nature  in  our  Fa- 
vour, and  by  an  admirable  Act  opened  the  Rock  to 
refrelh  us. 

3.  The  Rock  was  (truck  with  the  Rod  of  Mofes, 
a  Type  of  the  Law,  before  it  fent  forth  its 
Streams  :  Thus  our  Spiritual  Rock  was  wounded  for 
our  Tranfgreffions,  Ifa.  liii.  bruifed  for  our  Iniquities, 
and  then  opened  all  his  Treafures  to  us.  Being  confe- 
crated  by  Sufferings  he  is  the  Author  of  Eternal  Salva- 
tion. In  this  Refpect  the  Gofpel  propounds  him 
for  the  Objecl  of  laving  Faith.  I  determined  to  know 
nothing  among  you  but  Jefus  Chrift,  and  him  crucified. 
The  Sacraments,  the  Seals  of  the  New  Covenant, 
have  a  fpecial  Reference  to  his  Death,  the  Founda- 
tion of  it. 

4.  The  Miraculous  Waters  followed  the  Ifrae- 
lites  in  their  Journey,  without  which  they  had  pe- 
rifhed  in  the  Wildernefs.  This  reprefents  the  In- 
deficiency  of  the  Grace  of  Chrift.  A  Sovereign 
Stream  flows  from  him  tofatisfy  all  Believers.  He 
tells  us,  {Job.  vii,  37.)  Whofoever  drinketh  of  the 
Water  that  I  jh all  give  him,  jhall  never  thirft ;  but  the 
Water  that  1  jhall  give  him,  jhall  be  in  him  a  Well 
of  Water  fpringing  up  unto  Everlafting  Life  ;  Joh. 
iv.   14. 

3.  The  Brazen  Serpent  fenfibly  exprefl  the  Man- 
ner of  his  Death,  and  Benefits  derived  from  it. 
Therefore  Jefus,  being  the  Minifter  of  the  Circum- 
cifion,  chofe  this  Figure  for  the  InltrucYion  of  the 
Jews.  As  Mofes  lifted  up  the  Serpent  in  the  Wil- 
itrnefs,  even  fo  muft  the  Son  of  Man  be  lifted  up ; 
'bat  whofoever  believes  in  him  fhould  not  peri/h,  but 
\bave  Eternal  Life  •,  Joh.  iii.  The  facred  Story  re- 
lates, that  the  Ijraelites  by  their  rebellious  Mur- 
muring 


492     The  Harmony  of  the  Divine  Attributes 

muring  provoked  God  to  fend  Serpents  among 
them,  whofe  Poifon  was  fo  fiery  and  mortal,  that 
it  brought  the  molt  Painful  Death.  In  this  Af- 
fliction they  addreffed  them  lei  ves  to  the  Father  of 
Mercies,  who,  moved  by  their  Repentance,  com- 
manded Mofes  to  make  a  Serpent  of  Brafs,  and 
erect  it  on  a  Pole  in  the  View  of  the  whole  Camp, 
that  whofoever  looked  on  it,  mould  be  healed.  By 
this  Account  from  Scripture  we  may  clearly  under- 
ftand  fomething  of  the  greateft  Confequence  was  re- 
prefented  by  it :  For  the  only  wife  God  ordains 
nothing  without  juft  Reafon.  Why  mull  a  Ser- 
pent of  Brafs  be  elevated  on  a  Pole  ?  Could  not 
the  Divine  Power  recover  them  without  it  ?  Why 
muft  they  look  towards  it  ?  Could  not  a  healing 
Virtue  be  conveyed  to  their  Wounds  but  through 
their  Eyes  ?  All  this  had  a  direct  Reference  to  the 
Myitery  of  Chriit.  For  the  Bitting  of  the  Israelites 
by  the  fiery  Serpents,  doth  naturally  reprefent  the 
Effects  of  Sin,  that  torments  the  Confcience,  and 
inflames  the  Soul  with  the  Apprehenfions  of  Future 
Judgment.  And  the  Erecting  a  Brazen  Serpent 
upon  a  Pole,  that  had  the  Figure,  not  the  Poifon 
of  thofe  Serpents,  doth  in  a  lively  Manner  fet  forth 
the  lifting  up  of  Jefus  Chrift  on  the  Crofs,  who 
only  had  the  Similitude  of  linful  Fle/h.  The  look- 
ing towards  the  Brazen  Serpent,  is  a  fit  Refem- 
blance  of  believing  in  Chrift  crucified  for  Salva- 
tion. The  Sight  of  the  Eye  was  the  only  Means 
to  derive  Virtue  from  it,  and  the  Faith  of  the 
Heart  is  the  Means  by  which  the  Sovereign  Efficacy 
of  our  Redeemer  is  conveyed.  This  is  the  Will  of 
him  that  fent  me,  faith  our  Saviour,  that  every  one 
which  feeth  the  Son,  and  believeth  on  him,  may  have 
Eternal  Life.  As  in  the  Camp  of  lfrael,  whoever 
looked  towards  the  Brazen  Serpent,  whatever  his 

Woundsl 


in  Contriving  Mans  Redemption.  493 

Wounds  were,  or  the  Weaknefs  of  his  Sight,  had  a 
prefect  Remedy  :  So  how  numerous  and  grievous 
foever  our  Sins  be,  how  infirm  our  Faith,  yet  if  we 
fincerely  regard  the  Son  of  God  fufTering,  he  will 
preferve  us  from  Death.  For  this  End  he  is  pre- 
fented  in  the  Gofpel  as  crucified  before  the  Eyes  of 
all  Perfons. 

2.  Things  endued  with  Life  and  Senfe  prefigur- 
ed the  Mefliah. 

I  (hall  particularly  confider  the  Pafchal  Lamb, 
an  illuftrious  Type  of  him.  Chrifi  cur  Paffover 
was  facrificed  for  us.  The  whole  Scene,  as  it  is  laid 
down  in  the  12th  of  Exodus,  fnews  an  admirable  A- 
greement  between   them. 

1.  A  Lamb  in  refpect  of  its  natural  Innocency 
and  Meeknefs,  that  fuffers  without  Refiftance,  was 
a  fit  Emblem  of  our  Saviour ;  JVhofe  Voice  was  not 
heard  in  the  Street,  who  did  not  break  the  brut  fed  Reedy 
nor  quench  the  fmoaking  Flax .  He  was  epprejfed,  and 
he  was  affiicled,  yet  he  opened  not  his  Mouth,  He  was 
brought  as  a  Lamb  to  the  Slaughter,  and  as  a  Sheep  be- 
fore  the  Shearers  is  dumb,  fo  he  opened  not  his  Mouth. 
Ifa.  liii.  7. 

2.  The  Lamb  was  to  be  without  Spot,  to  fignify 
his  abfolute  Perfection.  We  are  redeemed  with  the 
precious  Blood  of  Chrifi,  as  a  Lamb  without  BlemifJj 
end  without  Spot,   1   Pet.  i.   17.   18. 

3.  The  Lamb  was  to  be  feparated  from  the 
Flock  four  Days  :  The  Lord  Jefus  was  feparated 
from  Men,  and  confecrated  to  be  the  Sacrifice  for 
the  World,  after  three  or  four  Years  fpent  in  his 
Minifterial  Office,  preparing  himlelf  for  that  great 
Work. 

4.  The  Pafchal  Lamb  was   facrificed  and  fubfti- 
tuted  in  the  Place  of  the  Firlt-born.     The  LeviticaL 
Priefthood  not  being  inflituted  at  their  going 

I  i  from 


494      *£he  Harmony  of  the  Divine  Attributes 

from  Egypt,  every  Mafter  of  a  Family  had  a  Right 
to  exercifc  it  in  his  own  Houfe.  Our  Redeemer 
fuffered  in  our  Stead,  to  propitiate  God's  Juftice  to- 
wards us. 

5.  The  Blood  was  to  be  fprinkled  upon  the  Pofts 
of  the  Door,  that  Death  might  not  enter  into  their 
Houles.  That  facred  Ceremony  was  typical  ♦,  for 
the  Sign  itfelf  had  no  Refemblance  of  fparing,  and 
certainly  the  Angel  could  diftinguifh  between  the  If- 
raelites  and  the  Egyptians  without  the  bloody  Mark  of 
God's  Favour-,  but  it  had  a  final  Refpect  to  Chrift. 
We  are  fecured  from  Deftruction  by  the  Blood  of 
Sprinkling.  They  were  to  eat  the  whole  Flefh  of  the 
Lamb,  to  fingnify  our  entire  taking  of  Chrift  upon 
the  Terms  of  the  Goipel  to  be  our  Prince  and  Sa- 
viour. 

6.  The  Effects  attributed  to   the  Pafchal   Lamb, 
.   Redemption  from  Death  and  Bondage,  clearly 

reprefent  the  glorious  Benefits  we  enjoy  by  Jefus 
Chrift.  The  deftroying  Angel  parted  over  their 
Houfes,  ahdcatiied  the  Egyptians  toreftore  them  tofull 
Liberty.  That  which  all  the  dreadful  Signs  wrought 
by  Mofes  could  not  do,  was  effected  by  the  PafT- 
ovcr;  that  overcame  the  Stubbornnefs  of  Pharaoh, 
and  infpired  the  Ifraeliies  with  Courage  to  under- 
take their  Journey  to  the  promifed  Land.  Thus 
we  pafs  from  Death  to -Life,  and  from  Bondage  to 
the  glorious  Liberty  of  the  Sons  of  God,  by  Virtue 
of  Ch riil's   Biood. 

3.  Realbnable  Perfons  reprefented  our  Saviour  ei- 
ther in  their  Offices,  Actions,  or  the  memorable  Ac- 
cidents that  berel  them.  Jofeph,  the  beloved  of  his 
Father,  knt  by  him  to  vifit  his  Brethren,  by  them 
unworthily  fold  to  Strangers,  and  thereby  raifed  to 
be  their  Lord  and  Saviour,  was  a  lively  Type  of 
him.     Jonahs  three  Days  and  Nights  in  the  Whale's 

BeJly, 


in  Contriving  Mans  Redemption.  495 

Belly,  and  miraculoufly  reftored,  was  a  Type  of 
his. lying  in  the  Grave,  and  Refurrection.  Mofes  in 
his  Prophetical,  David  in  his  Kingly  Office,  prefigur- 
ed him.  The  Prieftly  Office  being  the  Foundation 
of  the  other  two,  and  that  upon  which  our  Salva- 
tion principally  depends,  was  illuftrated  by  two 
glorious  Types,  Melcbifedec  and  Aaron.  The  one 
the  High-prieft  in  ordinary,  the  other  the  Prieft  of 
God  by  extraordinary  Defignation.  I  will  briefly  touch 
upon  the  Refemblance  between  him  and  (Thrift.  Altho* 
Sacrifices  were  offered  from  the  Beginning-,  yet  he  is 
the  firft  to  whom  that  Title  is  given,  as  called 
to  that  Office  in  a  fpecial  Manner.  The  Divinity 
of  (Thrift's  Perfon,  the  Eternity  of  his  Office,  and 
the  infinite  Value  of  his  Oblation,  were  (hadowed 
forth  by  him.  Melcbifedec  is  introduced  into  the  facred 
Story,  as  one  defcending  from  Heaven,  and  amend- 
ing thither,  without  any  Account  of  his  Birth  or 
Death.  The  Silence  of  the  Scripture  is  mysterious : 
For  the  Spirit  conducted  holy  Men  in  their  Writ- 
ings. The  Levitical  Priefts  defcended  by  natural  Ge- 
neration from  their  Predecefibrs,  and  had  SuccefTors 
in  their  Office,  which  were  annexed  to  the  Race 
of  Levi:  But  Melcbifedec  is  reprefented  w& 
Father  and  Mother,  without  Beginning  and  End  cf  Days9 
whofe  Priefthood  was  permanent  in  himfelf.  For 
Things  and  Pcrfons  have  a  double  Being,  real  in 
themlelves,  and  notional  as  they  exift  in  the  Mind  ; 
fo  that  no  Mention  being  made  of  his  coming  into  the 
World,  or  leaving  it,  the  Silence  of  the  Scripture  is, 
equivalent  to  his  continual  Duration.  Now  in  this 
was  an  Adumbration  of  Chrift,  who  was  the  eternal 
Son  of  God,  and  really  came  from  Heaven  to  execute 
his  Office,  and  afcended  thither.  And  altho'  his 
Oblation  was  finiflied  on  the  Earth,  and  his  Inter- 
ceftion  fhall  ceaic  in  Heaven  j  yec  the  Effects  of  ic 
I  i  2  fhall 


49  6     The  Harmony  of  the  Divine  Attributes 

ihall  be  eternal  in  his  People,  and  the  Glory  of  it  in 
himfelf.  The  Apoftle  obferves  another  Refemblance 
between  the  fupreme  Quality  of  Melchifedec,  King  of 
Salem,  and  Jefus  (Thrift  :  He  was  King  of  Righteouf- 
nefs and  Peace  ;  He  governed  his  Subjects  in  Righte- 
oufnefs,  and  never  ftained  thofe  Hands  with  human 
Bleed  that  were  employed  in  the  facred  Office  of 
the  Prieiihood.  And  by  thofe  glorious  Titles  are 
fignified  the  Benefits  our  Saviour  conveys  to  his  Peo- 
ple- He  is  the  true  King  of  Righteoufnefs  :  By 
which  is  not  intended  the  Righteoufnefs  that  Juftifies 
before  God,  in  which  refpecthe  is  called  the  Lord  our 
Right ecufnejs,  and  is  faid  to  have  brought  in  eternal  Righ- 
teoufnefs, for  that  refpects  his  Prieftly  Office  -,  in  that 
Quality  he  acquired  it.  But  that  Title  fignifies  his  giv- 
ing mod  righteous  Laws  for  the  Government  of  the 
Church,  and  his  difpenfing  righteous  Rewards  and 
Punifhments,  eternal  Life  and  Death,  by  which  he 
preferves  the  Majefty  of  his  Laws,  and  fecures  the 
Obedience  of  his  Subjects.  And  he  is  King  of  Peace, 
by  which  we  are  not  to  underftand  his  Temper  and 
Difpofition,  nor  our  Peace  with  God,  for  Reconcili- 
ation is  grounded  on  his  Sacrifice,  nor  Peace  with 
Conference  the  Effect  of  the  other ;  but  that  which 
depends  on  his  Royalty.  As  the  King  of  Peace,  he 
keeps  his  Subjects  in  a  calm  and  quiet  Obedience ; 
all  their  Thoughts  and  Paflions  are  regulated  by  his 
Will.  The  Laws  of  fecular  Kings  are  only  expof- 
ed  to  the  Eyes,  or  proclaimed  to  the  Ears  of  their 
Subjects  ;  but  His  are  engraven  in  their  Hearts.  By 
the  inward  and  almighty  Efficacy  of  his  Spirit  he 
enclines  them  to  their  univerfal  Duty ;  and  will 
bring  them  to  Eternal  Peace  in  his  Glorious  King- 
dom. 

Firfi,  From  hence  we  have  an  irrefragable  Argu- 
ment of  the  Truth  and  Divinity  of  theGofpel:  For 

it 


'in   Contriving  Mans  Redemption.         497 

it  is  evident  by  comparing  the  ancient  Figures   with 
the  prefent  Truth,  the  Copies   with    the    Original, 
the  Pictures   with  the  Life,    that    Eternal  Wifdom 
contrived   them.      For    no    created   Underftanding 
could  frame  fo   various    Reprefentations  of   Chrift, 
and  all  exactly  agreeing  with  him  at  fuch  a  Diftance 
before  his   Appearance.     And  if   we  compare    the 
Predictions  with  the  Events,  it  is  moll  clear  that  on- 
ly the- divine  Knowledge  could  reveal  them.     For  o- 
therwife  how  was  it  poflible,    that  the  Prophets   fo 
many  Ages  before  the  Coming  of  Chrift  fhould  pre- 
dict thofe   Things  concerning   Him,  that  exceeded 
the  Forefight  of  all  the  Angeis  of  Light  ?  What  In- 
telligence could  there  be  between  Mofes  and  David, 
and  IJaiah,  that  lived  fuch  a  Diftance  of  Time  from 
one  another,  to  deliver  fuch  Things  as  meet  in  him 
as   their  Center  ?  And  thefe  Prophecies  are  convey- 
ed to  us  by  the  Jews,  the  moft  obftinate  Enemies  of 
Chriftianity,  who  although  they  reverence  the  Let- 
ter,   yet  abhor   the  Accomplilhment  of  them  •,  fo 
that  there  can  be  no  pofnble  Sufpicion  that  they  are 
feigned,  and  of  a  later  Date   than  their   Titles    de- 
clare. Their  fucceflive  Fulfilling  is  a  perpetual    Mi- 
racle to  juftify    the    Truth  of  our  Religion.       Our 
Saviour  ufed  this  Method   for  the  Inttruction  of  his 
Difciples.      Thefe  are  the  Words  which   I 
you,  that  all  Things  muft  be  fulfilled  which -i: .  :ten 

in  the  Law  of  Mofes,  and  in  the  Prophets, 
Pfalms  concerning  me,  Luk.  xxiv.  44.  As  by  difiecYing 
a  dead  Body  we  fee  the  Order  and  P  ~:tion  of  Part; 
in  the  living;  fo  by  iearching  into  the  legal  Types 
we  may  difcover  the  Truth  of  Evangelical  Myftc- 
ries.  Accordingly  St.  Paid  framed  a  powerful  De- 
monftration  from  the  Scriptures,  to  prove  that  ', 
Jus  was  the  Chrift.  In  his  Writings  hre  deciphers  the 
Riddles  of  the  Law,  and  removcj  the  Veil  to  dif 

I  i  3  ver 


498       The  Harmony  of  the  Divine  Attributes 

verthe  Face  of  Chrift  engraven  by  the  Divine  Arti- 
ficer. Briefly,  by  (hewing  the  Confent  between  the 
two  Teftaments,  he  illuftrates  the  Old  by  the  New, 
and  confirms  the  New  by  the  Old.  Now  what  Re- 
ligion is  there  in  the  World,  whofe  Myfteries  were 
foretold  by  the  Oracles  of  God,  and  figured  by  his 
Inilitutions  above  two  'Thcufand  Years  before  it  was 
exhibited  ?  Whofe  Doctrine  perfectly  accords  with 
the  mod  ancient,  venerable  and  divine  Writings? 
Can  that  Religion  be  any  other  than  Divine,  which 
God  did  fo  exprefly  predicl \  and  pour  tray  in  fuch  va- 
rious Manner,  for  the  receiving  whereof  He  made 
fuch  early  Preparations  in  the  World  ?  Certainly 
without  offering  the  greateft  Violence  to  our  ration- 
al Faculties,  none  can  difbelieve  it.  He  degrades 
himfelf  from  the  Dignity  of  being  a  Man,  that  re- 
fufes  to  be  a  Chriftian. 

2.  From  hence  we  may  underftand  the  excellent 
Privileges  of  Cbrzftians,  not  only  above  the  Hea- 
thens, who  by  Divine  Defertion  were  wholly  Stran- 
gers to  the  Covenant  of  Mercy ,  but  above  God's  pecu- 
liar People.  The  Meffiah  was  the  Expectation  andDe- 
fire  of  Heaven  and  Earth.  Before  his  Coming  the 
Saints  had  fome  Glimmerings  of  Light,  which  made 
them  inwardly  languifh  after  the  blefTed  Manifefta- 
tion  of  it :  But  that  was  referved  for  Believers  in  the 
]aft  Ages  of  the  World.  That  ancient  Promife  (the 
Morning- blufh  of  the  Gofpel-day)  That  the  Seed 
cf  the  Woman  fhould  break  the  Head  of  the  Serpent :,  and 
the  Serpent  bruifebis  Heel,  fignified  the  bloody  Victory 
the  Meffiah  mould  obtain  over  Satan  ;  but  how  little 
of  it  was  underftood  ?  One  may  as  well  from  the 
Sight  of  the  Root  foretel  the  Dimenuons  of  a  Tree,  the 
Colour,  Figure,  and  Tafte  of  its  Fruit,  as  from  that 
Prediction  have  difcovered  all  the  Parts  of  our  Medi- 
ator's Office,    and  the  excellent  Benefits  refulting 

frorrj 


in  Contriving  Mans  Redemption  499 

from  it.  The  Incarnation,  Crucifixion,  Refurrec- 
tion  and  Afccnfion  of  Chrift,  are  in  the  Types  and 
Prophecies  of  the  O/^Teftament,  as  Corporeal Being* 
are  in  the  Darknefs  of  the  Night  •,  they  have  a  real 
Exiftence,  but  no  Eye  is  fo  clear  as  to  enlighten  the 
Obfcurity.  The  molt  marp-fighted  Seer  might  fay, 
I  {hall  {ee  him,  but  not  now.  The  Mini  (try  of  the 
Law  is  compared /<?  the  Light  of  a  Candle,  2  Pet.  i.  12. 
that  is,  Shadowy,  and  confined  to  a  (mall  Place  : 
That  of  the  Gofpel  is  like  the  Sun  in  its  Strength, 
that  enlightens  the  World.  The  Prophets  who 
were  nearer  the  Coming  of  Chrift,  had  clearer  Re-- 
velations,  but  did  not  bring  perfect  Day  :  As  fome 
new  Stars  appearing  in  the  Firmament,  increafe, 
but  do  not  change  the  Nature  of  the  Light.  I{asahy 
who  is  fo  exact  in  defcribing  all  the  Circum (lances 
of  our  Saviour's  Death,  and  his  Innocence,  Humi- 
lity, and  Patience,  that  he  feems  to  be  an  Evangelift 
rather  than  a  Prophet ;  yet  the  Ethiopian  Profelyte, 
who  certainly  was  a  proficient  in  the  Jewifh  Religion, 
understood  not  of  whom  the  Prophet  fpake.  We  fee 
what  they  were  ignorant  of;  not  that  our  Sight  is 
ftronger,  but  our  Light  is  more  clear.  The  Doctrine 
of  the  Mefliah  faved  them,  but  it  was  then  feen  at  a 
Diftance,  and  under  a  Veil  of  Ceremonies  after  the 
Jewifh  Fafhion,  that  concealed  its  native  Beauty. 
The  Manifeftation  of  it  is  more  evident  in  the  Ac- 
complifhment,  than  while  the  Object  of  future  Ex- 
pectation. The  PafTover  had  refpect  to  their  De- 
liverance from  Egypt  that  was  pad,  and  therefore 
eafily  apprehenfible  •,  but  it  was  alio  a  Type  of  the 
Lamb  of  God  that  was  to  take  away  the  Sins  of  the 
World,  and  in  this  Relation  not  fa  clearly  under- 
flood.  Our  Sacraments  have  a  Relation  to  what  is 
pad,  and  excite  the  Memory  by  a  clear  Signification 
of  his  Sufferings.     The  full  Difcovery  ot  thefe  My- 

fteries 


5oo     The  Harmony  of  the  Divine  Attributes 

fteries  were  referved  as  an  Honour  to  our  Saviour's 
Coming.  He  expounded  the  filent  Types  and  {peak- 
ing Oracles  by  an  actual  Accompiifhment,  and  real 
Comment  in  his  Perfon,  Life  and  Death.  He  is 
the  Sun  of  Righteoufnefs,  and  meds  abroad  a  Light 
that  excels  that  of  all  the  Prophets  in  Brightnefs,  as 
well  r.s  his  Perfon  tranfcends  theirs  in  Dignity.  And 
how  mould  the  Evangelical  Light  warm  our  Hearts 
with  Thankfulnefs  to  God  for  this  admirable  Privi- 
lege ?  The  dim  Forefightof  the  Meffiab,  twoHboufand 
Years  before  hisComing,  put  Abraham  in  an  Extafy 
of  Joy  ;  how  mould  the  full  Revelation  of  Him 
affect  us  ?  Many  holy  Prophets  and  Kings  defired  to 
dee  the  Things  that  we  fee.  Tbey  embraced  the  Pro- 
mfes,  we  have  the  bleffed  Effects  ;  They  had  the 
Shadows,  we  have  the  Light.  They  only  faw  the 
veiled  Face  of  Mofes,  We  all  with  open  Face  as  in  a 
Glo.fs  fee  the  Glory  of  the  Lord.  Now  what  is  our  Du* 
ty  becoming  this  Privilege,  but  to  be  transformed  into 
the  fame  Image  from  Glory  to  Glory  ^  as  by  the  Spirit  of 
the  Lord?  The  Life  of  every  Chriftian  mould  be  a 
fhining  Reprefentation  of  the  Graces  and  Virtues 
of  Chrift  that  are  fo  vifible  in  the  Gofpel.  Their  Ho- 
linefs  and  Heavenlinefs,  their  Hopes  and  Joy  mould 
as  much  exceed  the  Graces  and  Comforts  of  Believ- 
ers under  the  Legal  Difpenfation,  as  their  Know^ 
ledge  is  incomparably  more  clear  and  perfect. 

To  conclude ;  From  the  Accompiifhment  of  the 
ancient  Prophecies  in  the  firft  Coming  of  the  Meffiah, 
we  may  confirm  our  Faith  in  thofe  glorious  Promifes 
that  are  to  be  fulfilled  at  his  fecond.  For  it  is  the 
fame  Divine  Goodnefs,  the  fame  Fidelity,  the  fame 
Power  (till  upon  which  we  are  to  build  our  Hopes. 
And  the  Confideration,  that  the  Perfection  of  our 
Happinefs  is  referved  till  that  time,  ihould  enflame 
our  JDefires  after  it. 

fTwaa 


in  Contriving  Mans  Redemption*  Qbi 

'Twas  the  Character  of  Believers  of  the  Old  Tefta- 
ment,  They  waited  for  the  Confolatation  of "Ifrael:  'Tis 
the  Delcription  of  the  Saints  in  the  New,  they  love  the 
Appearance  of  Chrift.  If  they  longed  for  his  Com- 
ing in  the  Flefh,  though  it  was  attended  with  all 
the  Circumftances  of  Meannefs  and  Difhonour,  the 
Effects  of  our  Sins ;  with  what  ardent  and  impatient 
Defires  mould  we  haften  His  Coming  in  Glory,  when 
Hejhall  appear  the  Second  'Time  to  them  that  look  for 
him,  without  Sin,  unto  Salvation  ?  Heb.  ix.  28.  Then 
He  will  put  an  End  to  all  the  Diforders  of  the  World, 
and  begin  the  Glorious  State,  wherein  Holinefs  and 
Righteoufnefs  mail  be  crowned  and  reign  for  ever. 
The  Chri/lian  Church  joins  in  that  ardent  Addrefs 
to  our  Saviour  -,  0  that  thou  wouldjl  rend  the  Heavens 
and  wouldjl  come  down,  that  the  Mountains  might  flow 
down  at  thy  Pre  fence !  As  when  the  melting  Fire  burnethy 
the  Fire  caufeth  the  Waters  to  boil ;  to  make  thy  Name 
known  to  thine  Adverfaries,  that  the  Nations  may  trem- 
ble at  thy  Prefence,  Ifa.  lxvi.  1,  2.  Altho'  the  Beauty 
and  Frame  of  this  vifible  World  mail  be  deftroyed, 
yet  that  dreadful  Day  mall  be  joyful  to  the  Saints  : 
For  then  all  the  Preparations  of  Infinite  Wifdom  and 
Goodnefs ;  The  Things  that  Eye  hath  not  feen,  nc  Ear 
heard,  neither  have  entered  into  the  Heart  of  Man  [hall 
be  the  everlafting  Portion  of  thofe  who  love  God. 
Verf,  4.     Come  Lord  Jefus* 


FINIS. 


CONTENTS. 


A 


Page 
Dam  was  created  perfectly  holy    and  happy.  3,  4,  9,   10, 

11 
—His  Sin,  and    the   Aggravation   of  it.  23—27 

The  fatal  Confequences  of  it.  29""35 

His  Life  in   Paradife  was  attended  with  innocent    In- 
firmities. 199 
He  was  not  capable  of  the  Vifion  of  God  in  Heaven, 
without  the  Change  of  his  animal  Nature.           200 
Admiration  is  due  to   the  Myfteries    of  the   Gofpel.  113,   114, 

•———And  to  the  Love  of  God  in  redeeming  us.  203,  284 

Adoption  the  tranfcendent  Privilege  of  Believers.  309 

■  ■  'Tis  conferred  in  Regeneration.  ibid. 
Affections  regulated  are  ufeful.  348 
Afflictions,  why  continued  upon  Believers.  282 

■  They  are  not  purely  vindictive  Punifhments.   283,  284, 

285 

They  are  moderated  to  the  Strength  of  Believers.    284 

-They  are  for  their  Profit.  285 

Angels,  their  Sins  and  Punifhments.  152,   153 

Why  they  are  exempted  from  Mercy.  154,   155 

Angels  of  Light  unable  to  redeem  Man.  232 

Apoftles  the  firlt  Preachers  of  the  Gofpel  without  human  Power. 

443 
And  without  the  Advantage  of   Learning.       444,  44^ 

Attributes  ;  The  Divine  are  vifible  in  the  Creation.        5,  6,  7 

They  are  more  refplendent  in  our  Redemption.  76 

■  -They  agree  in  that  Work.  78,  79 

B 

Belief  is  due  to  Gofpel-myfteries.  130,   131,   132,  476 

Believers    under  the  Gofpel  enjoy   greater  Privileges    than    thofe 

I  under  the  Law.  498 

Blood  of  Chrift  cleanfeth   from  all    Sin.  277 

1     Is  our  Ranfom.  265 

Bodies  of  the  Saints  in  Heaven  (hall  be  fpiritual   and  immortal. 
2co,  463 


CONTENTS. 

ie  Saints  Shall  be  raifed  and    transformed 
Likenefs  of  Chrifl's  glorious  Body.  462,  463 


Page 
Bodies  of  the  Saints  Shall  be  raifed  and    transformed  into  the 


Chriflian  Religion  excels  all  other  Inftitutions.  400 

•——The  Defign  of  it  is  to  make  Men  holy.  401 

■  "An  empty  ProfeiTion  of  it  is  without  Benefit.  409 

The  Evidences  of  its  Divine  Defcent.  464,  465 

Christians,  the  Primitive  excelled  in  Holinefs.  403 

■  ■  Were  admired  by  the  Heathens.  404 
Chriftians  that  are  unholy,  deny  and  reproach  Chrift.     408,  409 
Confcience,  that  of  Adam  was  furnifhed   with    practical  Know- 
ledge. 8 

Comfort  of  Men  fecured  by  the  Son  of  God's  alliance  with  the 
human  Nature.  99 

jj And  his  fatisfying  Divine  Juftice.  100,   joi 

Contentment  in  every  State   enjoined   by   the  Gofpel,  and   the 

Reafons  of  it.  325,   326 

Covenant,  the  natural  with  Man  in  Paradife  for  wife  Reafons.  17 

—The  Terms  of  it  moil  3  uft.  17,  18,  19 

• The  Covenant  of  Grace  excels  that  of  Works.  1 

It  indulges  Pardon  upon  Repentance.  188,    189 

——It  accepts  fincere  Obedience.  189 

^It  affords  Supernatural  Affiilance    to  Believers    againil 
Sin.  190 

-It  promifes  a  more  excellent  Reward  than    the  Life  in 
Paradife.  198,  199,  200,  201 


Death  threatned  for  Man's  Difobedience.  19 

v The  firft  and  fecond  the  Wages  of  Sin.  161 

Why  inflicted  on  Believers.  286,  287 

1 The  Death  of  Chrift  the  procuring  Caufe  of  our  Life. 

96 

■        'Tis    confidered  as  to   its  Ignominy   and    Torment. 

*73»  J74>  239>  24° 


-*-'Twas  a  Punifliment  inflicted  on  him  for  Sin.  238 

— Its  Value  is  from  his  Divine  Nature.  264,  &c. 

— 'Tis  effectual  for  the  Pardon  of  Sins  before  his  coming. 

275,  276 
— And  to  the  end  of  the  World.  276 

—It  procured  Holinefs  for   us.  27* 

— 'Twas  the  Price  to  ranfom  us  from  Hell.  244 


CONTENTS. 

Page 
Death,    'Tis  no  Caufe  of  Scandal,    but  Admiration  to  Believ- 
ers. 293,   294 
•'Twas  victorious  over  our  Spiritual  Enemies.  422,  423 


Debts,  why  Sin  reprefented  by  them.  237 

Delight,    the   bell  arifes   from  the   Knowledge  of  the  Gofpel. 

115,   116 
Defpair  flops  all  Endeavours.  63,  67 

Devil,  the  Motives  of  his  tempting  Adam.  22 

His  Tyranny  over  Man  fince  the  Fall.  159 

He  is  overcome  by  the  Death  of  Chrift.  422 

His  Rage  in  poiTeft  Perfons.  420 

His  calling  out,  the  Effect  of  Divine  Power.  421 


End  of  God  in  our  Redemption.  75,  76 

——Of  Chrift  in  his  Suffering.  145 

Evil  of  Sin  clearly  difcovered.  289,  290,  291 

Examples,  their  Efficacy.  360 

• That  of  Chrift  is  perfect  and  accommodate  to  our  State. 

•    362 

It  difcovers  our  Duty,   and  excites  to  perform  it.      367 

Exaltation  of  Chriil  the  Reward  of  his  Sufferings.       272,  273 


Faith  is  above  Senfe  and  Reafon. 
——'Tis  built  on  Divine  Revelation. 
— — 'Tis  not  repugnant  to  right  Reafon. 
——It  improves  Reafon. 
It  makes  ufe  of  it. 

, 'Tis   faving,  when    it  draws  the  Will,  and 

Perfon   obedient  to  the  Gofpel.  139, 

— 'Tis   required   as    the   Condition  of  our  Juftification. 

279,  2S0,  308,  309,  320,   327 

Fall  of  Man,  an  Occafion  of  greater  Glory  to  God,  and  of  a  more 

excellent  Happinefs  to  Man.  82,   8^ 

Father,  Why  God  the  Father  was  not  incarnate.  91 

Fear,  a  powerful   Affection.  381 

■Fear  of  Hell  alone  cannot  make  Men  truly  Koly. 


i3*> 

132 

132, 

*33 

"3* 

136 

Z38 
renders  3 

140, 

141 

-It  firft  awakens  Men  to  feek  for  Heaven.  381 

•'Tis  a  proper  Motive  to  the  Saints,  382 


CONTENTS. 

G  Page 

Glory  of  God  muft  be  the  End  of  all  our  Actions.  316 

The  Glory  of  Chrifr.  and  of  the  Saints  in  Heaven.     346 

God's  Goodneis  mined  in  the  Creation.  6 

J Is  efientially  and  infinitely  happy.  6,   143,   144 

His  Goodnefs  not  difparaged  by  permitting  the  Fall.    46 
Godlinefs,  what  it  comprehends.  316,  317 

Gofpel,  the  Ignorance  of  it  leaves  Men  in  a  wretched  State.  108, 

109 

The  Service  of  it  is  pure  and  fpiritual.  330,  331 

•>  It  enjoins  a  Separation  from  all  Evil,  and  the  Performance 

of  all  that  is  truly  good.  31 1,  312 

'Tis  more  efficacious  to  make  Men  better,  than  Philofophv. 

373 
It  reveals   and   allures  the  future  State  of  BleiTednefs  and 
Mifery.  389,  390 

It  lays  the  ftricteft  Obligations  upon  Chriftians  to  be  emi- 
nent in  Holinefs.  4°5>  4°6 
An  empty  Profeflionof  it  is  without   Benefit.  409 
The  Abufe  of  it  is  difhonourable  to  God,  and  pernicious 
to  Men.                                                            398,  399 

1 — The  firfl  preaching  of  it   made  a  great  Change  in    the 

World.  446,  447 

Grace  of  God  is  no  Encouragement  to  Sin.  398,   399 

Guilt  makes  us  fearful  of  God's  Prefence.  88 

«■  Typical  was  removed  by  Ceremonial  Offerings.  250 

* Real  only  by  the  Sacrifice  of  Chrifl.  251 

H 

Happinefs  the  univerfal  Defire  of  Men.  54 

— — — 'Tis  placed  in  Objects  fuitable  to  their  Temper.  54 

Happinefs  of  the  Saints  in  Heaven  is  eternal.  387 

Heathens  did  not  find  and  own  God  in  the  Way  of  Nature.   $6, 

97 

Had  lome  lower  Operations  of  the  Spirit.  390 

— — They  had   uncertain  vain  Conceits  of  the  future  State  of 
Mifery  and  Happinefs.  389,  390 

Their  Corruption  in  Manners  defcribed.  432 

They  were  vicious  by  the  Imitation  of  their   Gods.    407, 

433»  434 

Heaven  is  fecured  to  Believers  by  the  Gift  of  Chrifl.  101 

Excels  Paradife.  199 

'Tis  the  Purchafe  of  Chrift's  Blood.  278 

Defcribed.  385—588 

Hell  defcribed.  379,  38° 


3} 

Dermi 

'.32 

ttinjr 

45 

102 

230 

3o6> 

307 

307» 

30S 

309 

310 

396> 

.397 

C     O     N     T     E       NTS; 

Page 

Hell,  A  proper  and  powerful  Motive  to  reftrain  from  pleafant 

Sins.  380,  410 

And  to  overcome  carnal  Fears.  380 

Holinefs  is  more  excellent  than  the  Reward  that  attends  it.        i& 

Was  loft  by  Man's  Fall. 

The  Holinefs  of  God  not   blemifhed  by    his 
Man's  Fall. 

Is  advanced  by  the  Way  of  our  Redemption. 

■Perfect  Holinefs  was  requisite  in  our  Saviour. 
.  'Tis  the  peculiar  Glory  of  the  Deity. 

— . 'Tis  glorified  in  the  Death  of  Chrift. 

— — 'Tis  abfolutely  necelTary  in  order  to  Salvation, 
——'Tis  reltored  to  us  by  our  Redeemer. 

'Tis  the  moft  excellent  Benefit. 
Hope  of  carnal  Felicity  draws  Men  to  purfue  earthly  Things. 

60 

—Of  Heaven  a  powerful  Perfwafive  to  Holinefs.  38S 

Humility  prepares  for  the  Belief  of  fupernatural  Myfteries.    138 

'Tis  ftiictly  enjoined  in  the  Gofpel,  and  the  Reafons  of  it. 

318,  320 

Humility  of  Chrift  our  Pattern.  363,  364 

Humiliation  of  Chrift  requifite  to  deftroy  the  Pride  of  Man.    95 


Jefus  Chrift  a  fit  Perfon  to  reconcile  God  and  Man.  83 

•Vanquifhed  Satan  by  Sufferings.  98,  99 

.Willingly  became  our  Surety.  228,  229 

•Was  perfectly  Holy.  230 

■And  beyond  Poffibility  of  finning.  231 

In    the    Quality   ©f  Mediator  is  diftinguifhed  from  God. 

247,  248 
Was  God  and  Man,  and  the  Reafons  of  it.      232,  233, 

234»  235 


Jews,  their  rejecting   Chrift  foretold.  285 

Idolatry  of  the  Heathens.  430 

Allowed  by  Philofophers.  341,   342 


[mage  of  God  in  Man.  3,  4,   5 

impotence  natural  fecures  from  the  Law.  62 

Moral  expofes  to  juft  Punifhment.  6iy   6$ 


mitation  of  Chrift  the  belt  Way  to  Perfection.  367 

ncarnate  ;  the  Father  was  not  incarnate.  0f 


Nor  the  Holy  Spirit.  91,  92 

But  the  Son  was.  oi 

ucarnation  of  the  Son  of  God,  a  deaf   Mflfti fixation   of  his 

Love.  163 — 169 


CONTENTS. 

Page 
Interceffion  of  Chrift  performed  with  a  tender  Senfeof  our  Infir- 
mities. 86 
It  proves  the  All-fufficiency  of  his  Sacrifice.      266,  267 

. The  Manner  and  Efficacy  of  it.  269 

No  meritorious  Interceffion  by  any  mere  Creature.      270 

Infidelity  brings  certain  and  deeper  Damnation.        •    217 — 220 

Joy  of  the  Saints  in  Heaven  complete.  384 

JulHce,  Divine  not  blemifhed  in  charging  Adamh  Sin  on  his  Pof- 

terity.  _      i  48,  49 

"Man  incapable  of  fatisfying  it.  69 

Why  it  requires  Satisfaction  for  Sin.  221,  222 

'Tis  not  violated  in  transferring  the  Punifhment  of  the 

Guilty  on  Jefus  Chrift.  24.2,  24.3 

——The  Strictnefs  of  it  in  exacting  Satisfaction  for  Sin.  291 

Justification  from   the  Guilt  of  Sin,  impoffible  by   the  Law   of 

Works.  300,  301 

■  ■  Only  obtained  by  the  Righteoufnefs  of  Chrift.  298 

K 

Kingly  Office  of  Chrift  requires  the  Union  of  both  his  Natures. 

89,  90 

Knowledge  of  Adam  in  Innocency.  4»  5»    6 

That  of  the  Gofpel  excels  all  other  Sciences.  1 1 2 — 1 1 7 
Commended  to  our  Study.  120,   121 


Law,  Ceremonial  was  abolifhed  by  Chrift.  331,    332 

Law,  Moral  contains  the  Principles  of  eflential  Equity.  16 

Its  Curfe  and  Terror  upon  the  Guilty.  160 

■  God  only  can  difpenfe  with  the  Penalty.  225 
p  Some  Laws  not  capable  of  Relaxation.  220 
The  Law  did  not  exclude  Satisfaction  by  another.      226 

The  Moral  Law  more  clearly  explained  and  powerfully 
enforced  by  Chrift.  333,   334 

■  The  Law  of  Chrift  exceeds  that  of  Mofiu.  329 
Exceeds  the  Morals  of  the  Philofophers.  335 

Life  of  Chrift  contains  all  our  Duties  or  Motives  to  perform  them. 

367 

Love  of  God  in  Redemption  of  Man  moil  free,  157 

The  Greatnefsof  it  confidered.  157,  &c. 

. 'Tis  the  raoft  efFe&ual  Caufe.  of  Man's  Love  to  God.  209, 

210,  211 
Love  of  Chrift  dying  for  us,  179;  18a 


CONTENTS. 

Page 
'Tis  the  mod  powerful  Caufe  of  our  Love   to  him.         2  is, 

213,  214 
Our  Love  to  Chrift  muft  be  fincere  and  fuperlative,  214,  215 
Love  to  all  Men  enjoined  by  the  Gofpel.  322 

Love   to    God    is  the  Principle  of  true  Obedience.       316,  317 
Loving  our  Enemies,  the  peculiar  Law  of  Chrift,  and  indifpenfa* 
bly  neceflary.  324. 

Love  is  perfedl  in   Heaven.  383 

Luft  :  The  beloved  Lull  hinders  Men's  complying  with  the  Terms 
of  the  Gofpel.  303 

M 

Man  the  Abridgment    of  the  Univerfe.  2 

-—Made  in  God's  Image.  2,   3 

He    was    created  to  ferve  God  in  a  rational  Way.     11,   12 
He   of  all  vifible  Beings  is  only  capable  of  a  Law.         33 
—He  is  under  an  eternal  Obligation  to  ferve  God.  14 

—  He  loll  his  Holinefs  and  Felicity  by  his  Difobedience.       31, 

32,   33>  34- 
— He  cannot  recover  his  loft  Holinefs.  50 

■    He  is  ftrongly  enclined  to  fenfual  Pleafures.  55,  56 

•——He  is  not  afFc<£ted  with  the  Beauty  of  Holinefs,  nor  the  Re- 
wards of  it.  65,   66,   6j 
Man  in  his  prefent  State  cannot  fuftain   the  Glory  of  God's  Pre- 
fence.                          ,  88 
— TheMifery  of  his  fallen  State defcribed.  158,  159,  160,  161 
Is  reftored  to  a  more  excellent  State  than  his  firit.              183 

■  In  his  corrupt  State  is  without  any  Motives  to  excite  God's 

Love.  148 

Mannah;  a  Type  of  Chrift.  487 

Martyrs  ;    Their  Courage  and  Chearfulnefs   in    fuffering  for  the 

Gofpel.  459,  &c. 

■  The  Difference  between  their  Sufferings  for  the  Gofpel,  and 

of  others  for  a  falfe  Religion. 
Mtlchifedec  a  Type  of  Chrilt.  496 

Meffiah  :  Jefus  was  foretold  under  that  Title.  482 

Mercy  its  peculiar  Glory.  ia  ; 

— It  excels  the  Goodnefs  of  God  in  our  Creation. 
—It  alone  puts  a  Difference  between  fallen  Man  and  the  An- 
gels of  Darknefs.  IC5 
— 'Tis  molt  pleafiog  to  God,  and  effectual  to  caufe  Repentance 
in  Man.                                                                      207 
—The  Mercy  of  God  in    giving  Chrift  not  inconfiftent  with 
examine  Satisfaction  for  Sin.                        258,  25a 
K  k 


contents: 

Page 

Miracles  the  Proof  of  Chrift's  Divine  Million.  416 

Neceflary   to  convince  the  Jews  and  Gentiles.        417,  418 

Thofe   that   Chrift  wrought,    were  beneficial  to  Men,  and 

were  numerous.  418,  419,  420 

— — Performed  by  the  Apoftles,  a  clear  Proof  of  the  Truth  of 

the  Gofpel.  475,  &c. 

Mofaical  Service  was    carnal.  329 

Myfteries  of  Religion  exceed  our  Comprehenfion.  132,  133 

N 

Nature :  The  human  Nature  of  Chrift  renders  his  Government 

amiable  to  Men.  90 

The  human  is  raifed  to  the  highefl  Honour  by  Union  with 

the  Spn  of  God.  182 

The  Light  of  it  is  imperfect  to  difcover  all  our  Duties,  and 

all  our  Sins.  347 

— — Neceffity  not  a  fufHcient  Argument  to    make  us  contented 

under  Troubles.  350,  351 


Obedience  of  Chrift  was  complete  and  of  infinite  Value.       364, 

365 

Offices  of  Chrift  are  fuitable  to  the  Neceffities  of  fallen  Man.  84 

Original  Sin  derived  from  Adam  the  natural  and  moral  Principle 

of  Mankind.  36,  37 

Its  Pollution  and  Guilt.  37,  38,  39 


Pagan  Religion  why  fo  obftinately  retained.  430,  431 

Pafchal  Lamb  a  Type  of  Chrift.  493 

Patience  encouraged  by  Arguments  from  the  Gofpel.  356 

Perfe  vera  nee  of  the  Saints  fecured  by  the  unchangeable  Love  of 
God,  and  the  Efficacy  of  the  Spirit.  190,   191,  19? 

Perfecution  againft  Chriftianity.  449; 

Philofophers  moft  oppofite  to  the  Gofpel.   128,  129;  434 — 499 

Their  immoral  Maxims.  356,   357 

The  beft  of  them  vicious.  377 

Philofophy  defective  as  to  Piety.  337 — 345 

— —  Ineffectual  to  form  the  Soul  to  Patience  under  Troubles.  349, 

35°>  351 

Cannot  fortify  againft  Death.  354,  355 

Vhilofbphical  Change  was  not  entire  from  all  Sin  to  Holinefs. 

m>  3/$ 


C    O    N    T    E    N.  T    s; 

Page 

Poligamy  taken  away  by  Chrift.  3-2 

Power  Divine  was  glorified  jn  the  Creation.  c,  6 

It  could  have  preferved  Man  in  his  innocent  State.  44 

■        'Tis  glorified  in  the  Ihcarnation  of  the  Son  of  God.    413, 

l1**  4*5 
In  his  Miracles.  416,  417,  418 

In  his  Refurreclion.  424 

■ In  the  Converfion  of  the  World  to  Chriftianity  ;  428 — 434 

*        In  the  Refurreftion  of  the  Saints.  460,  461 

Priefthood  of  Chrift  required  the   Concurrence  of  both    his  Na- 
tures. 85,  86 
Priefts  of  the  Heathens  great  Enemies  to  the  Gofpel.  440 
Pride,  a  chief  Ingredient  in  the  firft  Sin.  2£ 
— ■ — It  hinders  the  Belief  of  fupernatural  Verities.  128,  129,  435 
Pride  of  their   own  Righteoufnefs  hinders   Men's  fubmitting  to 
God's.                                                                    300,  301 
Princes  of  the  World  oppofed  the  Gofpel.                      441,  442 
Prophetical   Office   of  Chrift  required  the  Concurrence  of  both 
his  Natures.                                                                         87 
Prophecies  fulfilled  in  Chrift.                                               481,  &c. 
Providence:  The  common  Bounties  of  it  not  fufficient  to  over- 
come the  guilty  Fears  of  Men.                                        207 
Nor  to  kindle  in  us  a  fincere  Love  to  God.                          210 
'Twas  denied  by  the  Philofophers.                             337,   338 
Punilhment  of  Sin,  purely  vindictive,  is  taken  away  by  Chrift  as 
to  Believers.                                                  256,  257,  286 

R 

Reconciliation  of  God  to  Man  by  Chrift's  Death.  257 

Redeemer  of  Man  muft  be  God  and  Man.  232,  233,  234 

Redemption  ;  the  Manner  of  it  is   correfpondent  to  the  Caufe  of 

our  Ruin.  93 

There  is  no  Difcovery  of  it  in  the  Creation,  nor  by  Natural 

Reafon.  105,   106 

J 'Tis  revealed  to  the  Angels.  107 

The  defign  of  it  is  to  make  us  hoJy.  401,  402 

Repentance  flows  from  the  Hope  of  Mercy.  71,  72,  208 

'Tis  antecedently  neceflary  to  Pardon.  279,  280,  308 

Refurredlion  is  only  poilible  to  the  Divine  Power.  410 

■  ■      Of  Chrift,  a  convincing  Proof  of  his  Satisfaction  to  God's 

Juftice.  265,  266,  426 

The  Effedt  of  Divine  Power.  460 

'Twas  due  to  the  Holinefs  of  his  Nature,  424 

*»— Jt  proved  him  to  be  the  Son  of  God.  424,  42  ? 

K  k  2 


CONTENTS. 

Page 
Refurredtion ;  'Tis  the  Foundation  of  our  Faith.  427 

S 

Sacrifices,   their  Kinds.  248 

-» The  Expiatory  were  offered  inftead  of  the  Sinner.  249 

*■ The  Effects  of  them.  250 

All  placatory  Sacrifices  referred  to  Chrift,  and  the  Effects  of  them, 

in  a  perfect  Manner.  250 

Sacrifices  of  Beafts  ineffectual  to  expiate  Sin.  263,  264 

Salvation,  the  Neglect  of  it  aggravated.  216,  217 

Will  certainly  bring  an  extraordinary  Damnation.  217,   218 

Satisfaction   of  Chrift  is  all-fufficient  from  the   Dignity  of  his 

Perfon.  261,  262 

* And  the  Degrees  of  his  Suffering.  265 

'Tis  demonstrated  from  the  Effects.  265 — 279 

* The  Satisfaction  of  Juftice  the  Ground  of  Hope  in  pardon- 

ning  Mercy.  294,  295 

Self-denial  commanded  by  Chrift.  320 

Seneca  confidered.  376 

Senfual  Lufts  hinder  the  Belief  of  the  Gofpel.  129,   130 

Serpent  of  Brafs,  a  Type  of  Chrift.  491,  492 

Sbiloh,  the  Title  of  Chrift.  481 

Sin  ;   the  firft  how  it  came  to  pafs.  21 

The  Aggravations  of  it.  21 — 29 

Sin  hath  captivated  Man.  158,   159 

The  Evil  of  it.  288,  289 

All  Sins  are  pardonable,  excepting  that  againft  the  Holy  Ghoft. 

277 
Spirit  of  God  produces  a  faving  Belief  of  fuperrtatural  Myfteries. 

Spirit  of  Holinefs  can  only  renew  Man  to  God's  Image.         368 
■       Was  purchafed  by  the  Sufferings  of  Chrift.  369 

Is  conferred  after  his  Exaltation.  370 

The  Spirit  was  poured  forth  more  liberally  in  the  Times  of  the 
Gofpel  than  before.  371 

Is  conveyed  by  the  Gofpel-Revelation.  372 

Socrates  cenfidered.  374 

Stoicks  aflerted  Afflictions  to  be  no  true  Evil.  352 

They  arrogated  the  praife  of  Virtue  and  Happinefs  to  them- 

felves.   "  119,  342,  343 

—They  extinguifhed  the  Affections.  347,  348 


Temple  ;  the  fecond  more  glorious  than  the  firft,  by  Chrift's  Pre- 
fence.  484) 


CONTENTS. 

Page 
Types,  why  ufed  in  the  firfl  Age  of  the  Church.  480 

Temptations  fhall  not  finally  overcome  the  Elett.  194,   195 

Tree  of  Knowledge  why  forbidden  to  Man.  19,  20 

Trinity  ;  the  Doctrine  of  it  the  Foundation  of  our  Redemption. 

— 'Tis  revealed  in  Scripture,  not  known  by  natural  Light.  105, 

*32 
Truth  ;  Divine  glorified  in  our  Redemption.  479 

Of  the  Gofpel  confirmed  by  comparing  it  with    the  Types 

and  Prophecy  of  the  Old  Teftament*  496,  497 


Virtues  of  the  Heathens  not  fincere.  336,  358,  438 

Vifion  ;  beatifical  excels  Man's  Knowledge  of  God  in   Paradiie. 

201 
■        'Tis  for  ever  enjoyed  in  the  mofl  perfect  Manner  by  the  Saints. 

302 
Unbelief  cuts  off  from  all  the  Benefits  of  the  Gofpel.  304 

W 

Will  of  the  firfl:  Man  was  entirely  fanctified.  8,  9 

Its  Corruption  fince  the  Fall.  50,  51,  55 

Will  of  God  the    primary  Caufe  of  ordaining  Chrilt  to    be  our 
Mediator.  227 

Will  of  Chiift  was  requifite  for  his  undertaking  to  be  our  Medi- 
ator. 227,  228 
Wifdom  ;  the  Divine  vifible  in  the  Creation.  1,  £ 
— — 'Twas  not  blemifhed  by   permitting  the   Fall  of  Man.  43, 

44 

—It  contrived  the  Way  of  our  Recovery.  £7,  y8,  79 

'Tis  incomprehensible.  79 

'Tis  glorified  in  our  Redemption.  83 — 103 

Wrath  :  The  Averfion  of  God  is   upon  the  Account  of  Chrift's 
Death.  253,  254. 


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